The Book of ceremonial Magic

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Invocation takes place on a Sunday in the day and hour of the sun. The candles are placed in the candlesticks; the Almadel rests--as we have seen--on the projecting feet of the candles, but so that there is a clear space beneath it. There is a hole in each corner, and when the intelligence is about to manifest, an earthen vessel is placed under the talisman containing hot ashes and three grains of mastic in powder. The smoke generated passes through the holes, and when it is smelt by the Angel it is said that he begins to speak. I should explain, however, that the furniture of the oratory and the vestments worn by the operator must be of the same colour as the Almadel. The candles are lighted at the inception, the golden seal is placed in the middle of the talisman, and the Invocant kneels down, holding the Prayer at Calling, which must be written on virgin parchment. The apparition manifests over the Almadel, at first in the form of a mist. This Clears gradually, and when the incense rises the face of the Angel is turned towards the operator, who is asked in a low voice why the Princes of the particular Choir or Altitude have been thus called. The answer is: "I desire that all my requests may be granted and that which I pray for accomplished, for it appears and is declared by your office that the same is possible to you, if it please God." The particulars are enumerated without fear and without disrespect. It would seem on the surface of the text as if no preliminary invocation were needed for this work, but that is the p. 76 confusion of the Ritual which relegates it to the end and to a distinct part of the process. THE PRAYER AT CALLING Thou great, mighty and blessed angel of God N., who rulest as the chief and first governing Angel in the first choir or altitude in the East, under the great Prince of the East whom you obey, who also is set over you as King by the Divine Power of God, ADONAI, HELOMI, PINE, Who is the disposer of all things in heaven, earth and hell: I, the servant of that God, ADONAI, HELOMI, PINE, Whom you obey, do invoke, conjure and entreat thee, N., that thou wilt appear forthwith. By the virtue and power of the same God I do command thee from thine order or place of abode to come unto me and skew thyself plainly here before me in thine own proper shape and glory, speaking in a voice intelligible to mine understanding. O thou mighty and blessed Angel N., I, the servant of the same thy God, do entreat and humbly beseech thee to come and shew unto me all things that I shall desire of thee, subject to the power of thine office and the good Pleasure of the Lord our God. By the three names of the true God, ADONAI, HELOMI, PINE, and by the name ANA BONA, I beseech and constrain thee forthwith to appear visibly in thy proper shape, speaking in my ears audibly, that I may have thy blessed, angelical and glorious assistance, familiar friendship, constant society, communication and instruction, now and at all times, herein and in all truths which the Almighty God, King of Kings, Giver of all good gifts, shall be graciously pleased to bestow on me. Therefore, O thou blessed Angel N., be friendly unto me, do for me as God hath
empowered thee, whereunto I now adjure thee to appear it; power and presence, that I may sing with His Holy Angels O MAPPA LAMAN, HALLELUJAH. AMEN. p. 77 When he appears, says the Ritual, give him a kind entertainment; ask what is lawful, possible and becoming to his office; and you shall obtain it. If, however, he should fail to appear, the four candles must be marked with the gold or silver seal, which apparently will ensure obedience. There are, however, certain planetary considerations connected with this process, on which its success depends. The two first Angels of the First Altitude can only be called on the first and second Sunday in March; the third and fourth on the Sundays in April; the fifth after the sun has entered Gemini in May. And so of the rest in succession. § 5. The Fourth Book of Cornelius Agrippa It is a matter now almost of general knowledge that a Fourth Book of Occult Philosophy is attributed to Cornelius Agrippa, and that it is rejected as spurious. The authenticity of the famous three books has never been questioned and is indeed beyond challenge; the fourth is perhaps less interesting from the nature of its contents than from this question of its authorship. It is, at the same time, a much more skilful performance than the common run of magical impostures; it connects with and rises out of the genuine work in a very curious manner; and, having regard to the special magical complexion of the latter, there might seem no inherent reason why it should not have been the production of Agrippa. The difficulties concerning it may be reduced to three heads. One is of time; it appeared after the death of the restless speculating philosopher of Nettersheim. Now, a posthumous publication is not necessarily open to suspicion unless it is a treatise on Magic, but a treatise on Magic of the period concerned, not appearing in the lifetime of its writer, is open to the gravest suspicion, because of the scandalous company to which it belongs. The second difficulty is internal, and I do not think that it can be overridden. It is to a considerable extent a rechauffé of various portions of the three undisputed books, and, even in the days of Agrippa, it is not likely that any author would have so liberally reproduced himself. The third difficulty is that it was rejected as a forgery by Wierus, the pupil of Agrippa, who must have had a good opportunity of knowing; its rejection by later writers simply follows the lead of Wierus, and is therefore of no moment. The strength of the case against it lies mainly in the third difficulty, but other objections are possible. Though not the work of Agrippa, it was evidently produced in immediate proximity to his period. The book itself, which is quite informally written, falls into several divisions. There is, firstly, an elaborate treatise on the method of extracting the names of the good and evil spirits referred to the seven planets. This is a further development of a subject treated at some length in the third book of Occult Philosophy. The method is of no importance to our inquiry, but those who have sought to unravel it confess that they have been baffled. I
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THE BOOK OF CEREMONIAL MAGIC The Se
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§ 7. TALISMANS OF THE SAGE OF THE
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§ 3. CONCERNING THE EXPERIMENT OF
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talisman with the monogram of Micha
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connection with the congeries of ar
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ehind Magic, or that even the occul
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THE TEMPTATION OF EVIL From Cædmon
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qualification of the soul's eternit
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and suffered and died, had risen an
Page 19 and 20: about the quest and its enthusiasm,
Page 21 and 22: that anything responds to its metho
Page 23 and 24: gold earth. There words and wishes
Page 25 and 26: ecommendation that it was a convent
Page 27 and 28: ejected, and it follows in this man
Page 29 and 30: position, but it is regrettable tha
Page 31 and 32: which usually terms itself Black, b
Page 33 and 34: convocation of all the "masters of
Page 35 and 36: the Sworn Book, while that entitled
Page 37 and 38: properly understood, is, however, a
Page 39 and 40: It is an open question whether all
Page 41 and 42: THE CHARACTER OF BETHOR The affairs
Page 43 and 44: THE CHARACTER OF PHUL Lunary concer
Page 45 and 46: 30:2 This reference, taken in conne
Page 47 and 48: Footnotes 35:1 Claviculæ Salomonis
Page 49 and 50: of his great prosperity is acknowle
Page 51 and 52: specific difference between the pra
Page 53 and 54: for ever , Amen. May the blessing o
Page 55 and 56: worst, are scattered, all infirmiti
Page 57 and 58: p. 55 PLATE IV MYSTIC FIGURES OF TH
Page 59 and 60: Mr. Mathers' presentation of the Ke
Page 61 and 62: impostures of colportage; but in wh
Page 63 and 64: p. 65 for seventy-two chief devils
Page 65 and 66: The Ruler of the Eighth Hour is OSG
Page 67 and 68: Gabriel; for the Earthy Triplicity,
Page 69: with the entire hierarchy must comp
Page 73 and 74: Spirit which we intend to call. If
Page 75 and 76: There can be no doubt that these di
Page 77 and 78: naked maid; a she-goat; a camel--po
Page 79 and 80: Paris, but at the instigation of je
Page 81 and 82: Abramelin the Mage was an instructo
Page 83 and 84: IV. THE CONSTITUTION OF POPE HONORI
Page 85 and 86: combinations of characters, whereby
Page 87 and 88: process for the evocation of evil s
Page 89 and 90: Principem et ejus Angelos Conjurati
Page 91 and 92: 104:2 La Clef des Grands Mystères.
Page 93 and 94: conjurations, all exceedingly brief
Page 95 and 96: p. 116 apparitions of blazing lamps
Page 97 and 98: The characters should be graven on
Page 101 and 102: TALISMAN VIII. The characters shoul
Page 109 and 110: I must pass, however, to the incuba
Page 111 and 112: THE APPARITION OF THE GRAND CABALA
Page 113 and 114: PLATE VI: THE SABBATIC GOAT DEVIL F
Page 115 and 116: p. 141 the book of True Black Magic
Page 117 and 118: one, and the other is a distant dan
Page 119 and 120: p. 147 strict, the meals being limi
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147:2 The statement is adapted from
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Hogos = Venus = ♀ = Friday. Cocao
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It will be seen from this table tha
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p. 155 shaping it with a new sword
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p. 159 poniard or stiletto and the
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156:3 Of a black cat, says the Clav
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it to your abode. You must next go
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The instruction continues---As it i
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Footnotes 168:1 This process is ada
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Take your kid; place it on a block
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When you have skinned it, take salt
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170:1 The Key of Solomon, Book ii.
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This Aspergillus may be used on any
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Footnotes 177:1 The mutilations of
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SATAN BOUND. ON PRE-NORMAN CROSS SH
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THE SEAL AND CHARACTERS OF BEELZEBU
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It will be seen that the principali
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CHARACTER OF MERSILDE MERSILDE can
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CHARACTER OF MORAIL MORAIL has the
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187:2 The second Spirit of the Leme
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of the hierarch; they must have bee
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VIII. BARBATOS, a great count and d
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THE SEAL OF SYTRY THE SEAL OF BELET
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XX. PURSON, 4 a great king, who app
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THE SEAL OF BUNE XXVI. BUNE, a stro
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202:6 Another codex reverses this,
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THE SEAL OF SOLAS THE SEAL OF PHŒN
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XLI. FOCALOR, a strong duke, appear
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command of the operator will make a
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THE SEAL OF OROBAS THE SEAL OF MURM
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LX. VAPULA, a strong duke, comes in
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THE SEAL OF BELIAL causes favours o
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THE TRIANGLE OF SOLOMON the first s
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THE PENTAGRAM OF SOLOMON men. The c
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MAGICAL SWORDS AND WAND obtained pa
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FIRST CONJURATION I invoke and conj
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INVOCATION OF THE KING O thou great
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ind thee to remain affably and visi
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ASTRACHIOS, ASACH, ASARCA, ABEDUMAB
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THE IMP STATUE. LINCOLN. Footnotes
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operator shall rejoice in the honou
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THE GREAT CIRCLE OF WHITE MAGIC You
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which you may hear, for at this ext
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Further, I command thee to surrende
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to the entrance of the circle. Then
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yourself with the stone called Emat
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Reply of the Spirit I cannot grant
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y Whom thou art overcome; when thy
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MYSTIC FIGURES FROM THE TITLE-PAGE
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A later edition substitutes the fol
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words:--May this which hath been re
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p. 276 The Beginning of the Holy Go
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p. 278 A. P. Why tarriest thou, and
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God invisible, consubstantial, in a
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A LESSER PENTACLE OF SOLOMON To dis
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the time of His dolorous passion an
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on Monday; compose the circle, and
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Write about the circle as follows:
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p. 293 Trinity. Come without inflic
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y the other Sacred Names of the mos
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of . . . . . . . . . that as the fa
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When the characters and images have
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Whether in the increase or wane of
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p. 208 of a dead man; place one of
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No person who is familiar with the
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For the Masters of Black Magic, as
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upon, &c. [Here name the subject up
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Lord, Who hast been, Who art, Who s
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IT is only within recent times that
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Then gently smiting the carcase nin
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God , by the most holy wounds of ou
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The most barbarous and unintelligib
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sanctuaries to which I alluded far
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The Book of ceremonial Magic

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