THE BOOK OF CEREMONIAL MAGIC - Paula Daunt
THE BOOK OF CEREMONIAL MAGICThe Secret Tradition in Goëtia, including the rites and mysteries of Goëtic theurgy,sorcery and infernal necromancy.By ARTHUR EDWARD WAITE"Alii damones malos virtute divinorum nominum adjuratos, advocare solent, atque hæcest illa Necromantiæ species quæ dicitur malefica: vel in Theurgiam, quæ quasi bonisAngelis, divinoque numine regitur (ut nonnulli putant) cum sapissime tamen sub Dei, etAngelorum nominibus malis Dæmnoun illusionibus peragitur."--ROBERT FLUDD.London[1913]Scanned at sacred-texts.com, December, 2001-November 2002. J.B. Hare, RedactorBibliographic note: This is the second edition of this book; the first edition was titled The Book of Black Magic, and published in 1898;the second edition contains substantially the same material as the first with some iPART IThe Literature of Ceremonial MagicCHAPTER ITHE ANTIQUITY OF MAGICAL RITUALS§ 1. THE IMPORTANCE OF CEREMONIAL MAGIC3§ 2. THE DISTINCTION BETWEEN WHITE AND BLACK MAGIC13§ 3. THE UNPRINTED LITERATURE OF CEREMONIAL MAGIC17CHAPTER IITHE RITUALS OF TRANSCENDENTAL MAGIC
§ 1. THE ARBATEL OF MAGIC24§ 2. THEOSOPHIA PNEUMATICA35§ 3. THE ENCHIRIDION OF POPE LEO39§ 4. THE SEVEN MYSTERIOUS ORISONS46§ 5. SUMMARY OF TRANSCENDENTAL MAGIC54CHAPTER IIICOMPOSITE RITUALS§ 1. THE KEY OF SOLOMON THE KING58§ 2. THE LESSER KEY OF SOLOMON64p. xvi§ 3. THE PAULINE ART66§ 4. THE ALMADEL72§ 5. THE FOURTH BOOK OF CORNELIUS AGRIPPA77§ 6. THE HEPTAMERON89§ 7. THE SACRED MAGIC OF ABRAMELIN THE MAGE92CHAPTER IVTHE RITUALS OF BLACK MAGIC§ 1. THE GRIMORIUM VERUM96§ 2. TRUE BLACK MAGIC.100§ 3. THE GRAND GRIMOIRE100§ 4. THE GRIMOIRE OF HONORIUS103§ 5. MINOR AND SPURIOUS RITUALS OF BLACK MAGIC110§ 6. THE BLACK PULLET113
§ 7. TALISMANS OF THE SAGE OF THE PYRAMIDS117§ 8. THE GOLD-FINDING HEN130PART II The Complete GrimoreCHAPTER ITHE PREPARATION OF THE OPERATOR§ 1. CONCERNING THE LOVE OF GOD139§ 2. CONCERNING FORTITUDE142§ 3. CONCERNING CONTINENCE AND ABSTINENCE144§ 4. CONCERNING THE EXTERNAL PREPARATION OF THE OPERATOR, AND FIRSTLYCONCERNING ABLUTION147§ 5. CONCERNING THE EXTERNAL PREPARATION OF THE OPERATOR, AND SECONDLYCONCERNING THE VESTMENTS148p. xviiCHAPTER IITHE INITIAL RITES AND CEREMONIES§ 1. CONCERNING THE VIRTUES OF THE PLANETS150§ 2. A GENERAL INSTRUCTION CONCERNING THE INSTRUMENTS REQUIRED FOR THEART154§ 3. CONCERNING THE ROD AND STAFF OF THE ART161§ 4. CONCERNING THE PEN AND INK OF THE ART164§ 5. CONCERNING VIRGIN WAX OR VIRGIN EARTH168§ 6. CONCERNING THE SILKEN CLOTH169§ 7. CONCERNING THE VICTIM OF THE ART169§ 8. CONCERNING ASPERSION AND CLEANSING177§ 9. CONCERNING THE TIME OF OPERATION182
CHAPTER IIICONCERNING THE DESCENDING HIERARCHY§ 1. THE NAMES AND OFFICES OF EVIL SPIRITS1842. CONCERNING THE FORMS OF INFERNAL SPIRITS IN THEIR MANIFESTATIONS193CHAPTER IVTHE MYSTERIES OF GOËTIC THEURGY ACCORDING TO THE LESSER KEY OF SOLOMONTHE KING§ 1. CONCERNING THE SPIRITS OF THE BRAZEN VESSEL, OTHERWISE CALLED THEFALSE MONARCHY OF DEMONS1952. CONCERNING THE RITE OF CONJURATION FROM THE "LEMEGETON"220CHAPTER VCONCERNING THE MYSTERY OF THE SANCTUM REGNUM, OR THE GOVERNMENT OFEVIL SPIRITS; BEING THE RITE OF CONJURATION ACCORDING TO THE GRIMORIUMVERUM236p. xviiiCHAPTER VITHE MYSTERIES OF INFERNAL EVOCATION ACCORDING TO THE GRAND GRIMOIRE§ 1. THE RITE OF LUCIFUGE241§ 2. CONCERNING THE GENUINE SANCTUM REGNUM OR THE TRUE METHOD OF MAKINGPACTS254CHAPTER VIITHE METHOD OF HONORIUS265CHAPTER VIIIMISCELLANEOUS AND MINOR PROCESSES§ 1. CONCERNING WORKS OF HATRED AND DESTRUCTION297§ 2. CONCERNING VENEREAL EXPERIMENTS299
§ 3. CONCERNING THE EXPERIMENT OF INVISIBILITY306§ 4. CONCERNING THE HAND OF GLORY310§ 5. CONCERNING THE VISION OF SPIRITS IN THE AIR313§ 6. CONCERNING DIVINATION BY THE WORD OF URIEL314§ 7. CONCERNING THE MIRROR OF SOLOMON, SUITABLE FOR ALL KINDS OF DIVINATION318§ 8. CONCERNING THE THREE RINGS OF SOLOMON, SON OF DAVID320CHAPTER IXCONCERNING INFERNAL NECROMANCY323CONCLUSIONEXPLANATION OF FULL-PAGEPLATESPLATE IFRONTISPIECE--The witch has shot a peasant in the foot with a magic hazel wand. Thevictim takes off his shoe when he feels his foot beginning to swell. If the peasant yields tothe witch the spell will be lifted. (Ulrich Molitor was a medieval demographer.)PLATE IIPage 37The Angels of the Seven Planets, their Sigils, the Signs and Houses of the Planets, thenames of the Seven Heavens, according to the Magical Elements of Peter de Abano, withthe names of the Olympic Spirits of the Planets according to the Arbatel of Magic, andthe Infernal Sigils of the Evil Planetary Spirits according to the Red Dragon.The name of Michael, the Angel of the Lord's Day, appears over his Sigil, together withthe Astrological Symbol of Sol, the Zodiacal Sign of Leo, which is the House of the Sun,and the name of the Fourth Heaven, Machen. The name of Gabriel, the Angel of Monday,appears over his Sigil, together with the Astrological Symbol of Luna, the Zodiacal Signof Cancer, which is the House of the Moon, and the name of the First Heaven, Shamain.The name of Samael, the Angel of Tuesday, appears over his Sigil, together with theAstrological Symbol of Mars, the Zodiacal Signs of Aries and Scorpio, which are the
Houses of the Planet, and the name of the Fifth Heaven, Machon. The name of Raphael,the Angel of Wednesday, appears over his Sigil, together with the Astrological Symbol ofMercury, the Zodiacal Signs of Gemini and Virgo, which are the Houses of the Planet,and the name of the Second Heaven, Raquie. The name of Sachiel, the Angel ofThursday, appears over his Sigil, together with the Astrological Symbol of Jupiter, theZodiacal Signs of Sagittarius and Pisces, which are the Houses of the Planet, and thename of the Sixth Heaven, Zebul. The name of Anael, the Angel of Friday, appears overp. xxhis Sigil, together with the Astrological Symbol of Venus, the Zodiacal Signs of Taurusand Libra, which are the Houses of the Planet, and the name of the Third Heaven, Sagun.The name of Cassiel, the Angel of Saturday, appears over his Sigil, together with theAstrological Symbol of Saturn, and the Zodiacal Signs of Capricornus and Aquarius,which are the Houses of the Planet.PLATE IIIPage 49Mystic Figures of the Enchiridion.Figure I., the mystic symbol of the Tau, converted into a monogram which has beensupposed to signify the word Taro or Tora. Figure II., the triple Tau. Figure III., anarbitrary figure supposed to represent the fortieth part of the stature of Jesus Christ.Figure IV., the Labarum of Constantine, with the usual inscription, "In this sign thoushalt conquer," and the emblems of the Passion of Christ. Figure V., a double door,connected by a bar, and inscribed with the first seven letters of the Latin alphabet. FigureVI., a composite symbol of unknown meaning. The second circle contains twenty-twoletters, which recall the Keys of the Tarot. Figure VII. represents the dimensions of thewound produced by the lance of the Centurion in the side of Jesus Christ. Figure VIII., atwo-edged sword, for which various simple meanings may be conjectured. Its inscriptionhas been adopted by alchemists.PLATE IVPage 54Mystic Figures of the Enchiridion.Figure I., the reversed form of a well-known occult symbol. The Hebrew words signifyJehovah Elohim, Agla, Elohim Tsabaoth. Figure II., the Labarum of Constantine, anotherform. Figure III., the inscription on this talisman is unintelligible. Figure IV., the occultsymbol of the pentagram, reversed, and therefore the sign of the Demon, according toÉliphas Lévi. Possibly misplaced by the ignorance of the printer, but it occurs in thismanner in many books which do not apparently connect with Black Magic. Figure V., a
talisman with the monogram of Michael. Figure VI., undescribed, but belonging to aprayer of St. Augustine addressed to the Holy Spirit to receive a revelation. Figure VII.,the characters of this talisman would seem to be Hebrew, but are so corrupt that they areunintelligible. Figure VIII., a talisman with the monogram of Gabriel. Figure IX., thetalisman and monogram of Michael.PLATE VPage 84The Characters of Evil Spirits, from the so-called "Fourth Book" of Cornelius Agrippa,and described as follows in the original.1. A right line; 2. a crooked line; 3. a reflexed line; 4. a simple figure; 5. penetrate; 6.broken; 7. a right letter; 8. a retrograde letter; 9. an inverted letter; 10. flame; 11. wind;12. water; 13. a mass; 14. rain;p. xxi15. clay; 16. a flying creature; 17. a creeping thing; 18. a serpent; 19. an eye; 20. a hand;21. a foot; 22. a crown; 23. a crest; 24. horns; 25. a sceptre; 26. a sword; 27. a scourge.PLATE VIPage 135The Sabbatic Goat, from the Ritual of Transcendental Magic, by Éliphas Lévi, whoidentifies it with the Baphomet of Mendes, and does not regard it as connected withBlack Magic, but as "a pantheistic and magical figure of the absolute."PLATE VIIPage 156The instruments of Black Magic, from the Grimoire entitled True Black Magic.Figure I., the knife with the white handle. Figure II., the knife with the black handle.Figure III., the arctrave, or hook. Figure IV., the bolline or sickle. Figure V., the stylet.Figure VI. the needle. Figure VII., the wand. Figure VIII., the lancet. Figure IX., thestaff. Figure X., the sword of the master. Figures XI., XII., XIII., the swords of theassistants.PLATE VIIIPage 223
The Magical circle used in Goëtic Theurgy, according to the Lesser Key of Solomon theKing, showing the position of the operator, the divine names and symbols to be inscribedwithin and about the double circle, and the situation of the lights.The figure and place of the triangle into which the spirit is commanded will be found,with description, in the text, pp. 220-223. The Divine Names differ in some of themanuscripts.PLATE IXPage 259The Goëtic Circle of Black Evocations and Pacts, according to Éliphas Lévi.The circle is formed from the skin of the victim, fastened to the ground by four nailstaken from the coffin of an executed criminal. The skull is that of a parricide; the hornsthose of a goat; the male bat opposite the skull must have been drowned in blood; and theblack cat, whose head forms the fourth object on the circumference of the circle, musthave been fed on human flesh. There is no authority for any of these stipulations. Thesmall circles within the triangle show the place of the operator and his assistants.PREFACETHE art which is called Goëtic, being that of incantation, of sorcery, fascination and ofthe illusions and impostures connected therewith, has come somewhat arbitrarily tosignify the last issue in diabolism of the more catholic and general art which is termedPractical Magic. The latter designation implies that there is a Magic on the theoreticalside, or, as it may be, a philosophy of the subject, and this again is of two kinds: inmodern days it has embodied various attempts to provide an explanation, a workinghypothesis, for alleged phenomena of the past; of old it came forward with the accent ofauthority and carrying the warrants of a peculiar and secret knowledge; it taught ratherthan explained. Behind this, in virtue of a specific assumption, there stood the source ofsuch authority, the school or schools that issued, so to speak, the certificates of title whichthe records of the expounding master are supposed to shew that he possessed. Hereinresided presumably that Higher Magic which justified the original meaning of the termMagic; this was the science of wisdom, and of that wisdom which was the issue ofexperience and knowledge particular to sacred sanctuaries in the years of the Magi. Inthis manner a remote and abstract magnificence has been allocated to the practical work;but between this aspect as we know it otherwise and that dream as it has been dilated inthe forms of its expression there is the kind of relation which subsists between renownand its non-fulfilment. If Magic in its proper and original meaningp. xxivbe synonymous with wisdom; if that wisdom, by virtue of this assumption which I havementioned, were something inconceivably great, it is of certitude that it had no causal
connection with the congeries of arts and processes which are understood by PracticalMagic. That there was, as there still is, a science of the old sanctuaries, I am certain as amystic; that this science issued in that experience which imparts wisdom I am alsocertain; but it did not correspond to any of the arts and processes to which I refer here,nor to anything which can be received by the mind as the result of their exaltation. Theconsideration of a possibility thus already condemned is therefore ruled out of the inquirywhich I have attempted in the present work. I have also ruled out, as it will be seen, thedistinctions which have subsisted between the good and evil side of the arts andprocesses, not that it does not exist on the bare surface, but because the two aspectsdissolve into one another and belong one to another in the root that is common to both.The actual question before us is after what manner, if any, magical procedure drawsanything from secret tradition in the past, and so enters into the general subject of suchtradition, whether in Christian or anterior times. It would and could only be of traditionon its worthless side, and it will not exalt a subject which the records of centuries haveshewn to be incapable of being raised; it will, however, let us know where we are. On theface of the question a tradition of all kinds of rubbish is very likely to have been handeddown from antiquity, and in respect of occultism, the last drift and scattermeal has passedinto the Grimoires, Keys of Solomon and other rituals innumerable by which Art Magichas passed into written record.As this book represents, under a new title and with many additions, a work which wasissued originally in 1898, I havep. xxvaccepted the opportunity to indicate its position in respect of far more important worksembodying my construction of the Secret Traditio
the grimoire of honorius 103 § 5. minor and spurious rituals of black magic 110 § 6. the black pullet 113 § 7. talismans of the sage of the pyramids 117 § 8. the gold-finding hen 130 part ii the complete grimore chapter i the preparation of the operator § 1. concerning the love of god 139
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