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p. 141
the book of True Black Magic is simply the Key of Solomon adapted to Goëtic intentions.
In the first place, as already seen, it is impossible to read the Goëtic intention out of either
of the Clavicles; and, in the second place, the same characteristics are found in the
Grimoires which derive least of all from the Clavicles, namely, that of Honorius, and that
called the Grand Grimoire. To meditate continually on the undertaking and to centre
every hope in the infinite goodness of the Great Adonai, is the rule established by the
latter as the first principle of success. 1
Nor does the insensate nature of the processes of Black Magic offer explanation by itself.
The attempt to propitiate the Deity by means of prayers, sacrifices and abstinence, and
thus to obtain the Divine assistance for the successful consummation of hideous offences
and preposterous or impossible undertakings, is, of course, madness; for the God
acknowledged and invoked by Goëtic Magic is not the Principle of Evil, as the myth of
Modern Satanism supposes, 2 but the "terrible and venerable Deity" Who destroyed the
power of the rebellious angels--alternatively the Jehovah of the Jewish rituals and the
Trinity of the Christian magical cycle. The insane observance followed in reality from the
interpretation placed by Goëtic Theurgy on the fundamental doctrine of Practical Magic,
namely, the power of Divine words to compel the obedience of all spirits to those who
could pronounce them. 3
p. 142
Collections of these words and names were recited as invoking and binding forms, and,
incorporated into a suitable setting of official prayers, were used in all magical
ceremonies. Black Magic was sometimes their application to more unlawful purposes and
sometimes to the same purposes. The utterance of the Divine Name, which was supposed
to make the devils tremble and place them at the will of the Magus, was at least equally
powerful, it was argued, to enforce their obedience for a purpose in consonance with their
own nature. Behind this there lay also the tacit assumption that it was easier to control
demons than to persuade angels. Then seeing that prayer to God and the invocation of the
Divine Names presuppose a proper spirit of reverence, devotion and love as the condition
upon which prayer is heard, it became a condition in Goëtia. The first impossibility
required of the adept in Black Magic is therefore that he should love God before he
bewitches his neighbour; that he should put all his hopes in God before he makes pact
with Satan; that, in a word, he should be good in order to do evil.
Footnotes
139:1 The analysis of the Arbatel of Magic in Part I. establishes this point, but the
following passages may be cited in support of the statement. "In all things call upon the
Name Of the Lord, and without prayer unto God, through His only-begotten Son, do not
thou undertake to do or to think anything." Aph. 2. "Let the word of God never depart
from thy mouth." Ib. Aph. 3. "Look unto God in all things." Ib. Aph. 4. "Desire from God