Michael Wynn's Occult Reference Library
INCANTATION,INCANTATIONS

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ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

arab, the second part" the second part if the most chilling. the author has, by this stage in the writing of his opus, become fearful for his soul and begins to repeat himself in the text, saying things he has already said in previous chapters as though having forgotten he had said them, or perhaps to stress their importance. the second testimony is riddled through with non sequiturs and bits of incantation. he does not finish the book. it trails off where he would have signed it, presumably, in the arab manner, but giving his lineage. instead, it ends before he can name himself or even one relation. we can only imagine with horror what fate befell this noble sage. another problem that confronts the editor is the suspected frequency of the copyist's glosses; that is, there do seem to be o

even he did not know the exact meaning of much of the conjurations in the old tongue, but viewed it as a 'barbarous' tongue' which must be preserved because of its essential power. indeed, with the publication of this book, sumerian may become as popular among magicians as the strange, angelic language of enochian, discovered by dr. dee in elizabeth england. in greek, in the original ms, a common incantation would look something like this (using roman characters for the greek 'o kakos theos 'o kakos daimon 'o daimon pneuma tou ouranou thumethere! pneuma tes ges thumethate (o wicked god o wicked demon o demon spirit of the sky, remember! spirit of the earth, remember) yet, a word like shammash, the name of the solar deity, would read samas or sammas, and in the text of the necronomicon we w

the race of watchers are said not to care what they watch, save that they follow orders. they are somewhat mindless creatures, but quite effective. perhaps they correspond toe lovecraft's shuggoths, save that the latter become unweildly and difficult to manage. after the watcher, comes the maklu text, which appears to be a collection of exorcisms, which includes the famous "xilka xilka besa besa" incantation, in the original, to which a translation has been appended in this work- a translation evidently not at hand when the author compiled the ms. thus, for the first time, this much-rumoured exorcism is available in full and in english. after this, the "book of calling" needs little explanation. it is the grimoire of the necronomicon, containing the formulae of ritual conjuration, as well

invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the star in thy right hand, and whisper its name softly upon it. sixth, thou must recite the incantation of the walking, loudly, and in a clear voice, as thou walkest about the gate in a circular fashion, beginning at the north and walking to the east, then to the south, and to the west, the number of turns being equal to the special number of the star. seventh, thou must needs arrive back at the centre of the gate, before thine altar, at which time thou must fall to the ground, looking n

thou know not thy name, he will forbid thee entrance and thou wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to

ver. open thy mouth in sorceries against me no more! i have handed thine image over into the flames of gibil! burn, mad fiend! boil, mad god! may the burning girra untie thy knots! may the flames of gibil untie your cord! may the law of the burning seize your throat! may the law of the burning avenge me! it is not i, but marduk, son of enki, masters in magick, that commands thee! kakkammu! kanpa! incantation against the ancient ones (to be recited each year, when the bear hangs from its tail in the heavens) destructive storms and evil winds are they an evil blast, herald of the baneful storm an evil blast, forerunner of the baneful storm they are mighty children, ancient ones heralds of pestilence throne-bearers of ninnkigal they are the flood which rusheth through the land seven gods of t

ug xul ala xul gidim xul mulla xul dingir xul masqim xul zi anna kanpa! zi kia kanpa zi dingir enlil la lugal kurkur ra ge kanpa! zi dingir ninlil la nin kurkur ra ge kanpa! zi dingir ninib ibila esharra ge kanpa! zi dingir ninni nin kurkur ra ge kanpa! zi dingir a nunna dingir galgalla e ne kanpa! zi dingir anna kanpa! zi dingir kia kanpa! bababararara ante maldada! bababararara ante gege enene! incantation of protection against the workers of the ancient ones shammash sha kashshapiya kasshap tiya epishya mushtepish tiya! kima tinur khuturshuna l'rim! lichulu lizubu u littaattuku! e pishtashunu kima meh naadu ina tikhi likhtu! shunu limutuma anaku lu'ubluyi! shunu linishuma anaku lu'udnin! shunu li'iktishuma anaku luuppatari! tirrama shaluti sha kashshapti sha ruchi ye ipushu shupi yi ark

pa! zi dingir ninib ibbila esharrage kanpa! zi dingir ninnini kurkurrage gigshi inn bhabbharage kanpa! zi dingir annunna dingir galgallaenege kanpa! kakammu! the binding of the evil sorcerers (when thou art haunted by the spells of the worshippers of the ancient ones, make images of them, one male and one female, and burn them in the flames of the aga mass ssaratu, while pronouncing the following incantation of the binding) i invoke you, gods of the night together with you i call to the night, to the covered woman i call in the evening, at midnight, and in the morning because they have enchanted me the sorcerer and the sorceress have bound me my god and my goddess cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during

honey. the word of my doom which they have spoken, may they melt like wax! the spell that they worked, may it pour away like honey. their knot it broken! their work destroyed! all their speech fills the deserts and the wastes according to the decree which the gods of the night have issued. it is finished. another binding of the sorcerers (take a cord with ten knots. as you recite each line of the incantation, untie one knot. when this is finished, throw the cord into the flames and give thanks to the gods) my images have you given over to the dead; turn back! my images have you seen with the dead; turn back! my images have you thrown to the side of the dead; turn back! my images have you thrown to the ground of the dead; turn back! my images have you buried in the coffin with the dead; tur

n back! my images have you locked into the gate of wall; turn back! my images have you given over to the god of fire; turn back! a most excellent charm against the hordes of demons that assail in the night (may be chanted while walking around the circumference of the circle, and sprinkling the vicinity with sweet water, using a pine cone or golden brush. an image of a fish may be at hand, and the incantation pronounced clearly, every word, either whispered softly, or shouted loudly) isa ya! isa ya! ri ega! ri ega! bi esha bi esha! xiyilqa! xiyilqa! duppira atlaka isa ya u ri ega limuttikunu kima qutri litilli shami ye ina zumri ya isa ya ina zumri ya ri ega ina zumri ya bi esha ina zumri ya xiyilqa ina zumri ya duppira ina zumri ya atlaka ina zumri ya la tatara ina zumri ya la tetixxi ye i

three times over an apple or a pomegranate; give the fruit to the woman to drink of the juices, and she will surely come to you) munus sigsigga ag bara ye innin aggish xashxur gishnu urma shaziga bara ye zigashubba na agsishamaziga namza ye innin durre esh akki ugu agba andagub! to recover potency (tie thee knots in a harp string; entwine around both right and left hands, and chant the following incantation seven times, and potency will return) lillik im linu ush kiri lishtakssir erpetumma tiku littuk ni yish libbi ia lu amesh id ginmesh ishari lu sayan sayammi ye la urrada ultu muxxisha! the crown of anu of calling the frontlet of calling the copper dagger of inanna of calling the seal of the north gate the seal of the east gate the seal of the south gate the seal of the west gate one ty

agick among the gods. from the blood of kingu he fashioned man. he constructed watchtowers for the elder gods fixing their astral bodies as constellations that they may watch the gate of absu the gate of tiamat they watch the gate of kingu they oversee the gate whose guardian is iak sakkak they bind. all the elder powers resist the force of ancient artistry the magick spell of the oldest ones the incantation of the primal power the mountain kur, the serpent god the mountain mashu, that of magick the dead kutulu, dead but dreaming tiamat, dead but dreaming absu, kingu, dead but dreaming and shall their generation come again? we are the lost ones from a time before time from a land beyond the stars from the age when anu walked the earth in company of bright angels. we have survived the first

of the dead in its place i eat in the court prepared water of the cult of the dead in its place i drink a queen am i, who has become estranged to the cities she that comes from the lowlands in a sunken boat am i. i am the virgin goddess hostile to my city a stranger in my streets. musigamenna uruma bur me yensulamu girme en! oh, spirit, who understand thee? who comprehend thee? now, there are two incantation to the ancient ones set down here, which are well known to the sorcerers of the night, they who make images and burn them by the moon and by other things. and they burn them by the moon and by other things. and they burn unlawful grasses and herbs, and raise tremendous evils, and their words are never written down, it is said. but there are. and they are prayers of emptiness and darkne

you will see the name of the sorcerer or sorceress written within it. and then you will be able to send the watcher to bring the curse. and that person will die. or thou mayest call upon ishtar to protect thee from the spells of sorcery. and for this, the mandal must be prepared as always, and a figure of ishtar be upon the altar, and incantations made to summon her assistance, like the following incantation that is ancient, from the priests of ur: who art thou, o witch, that seekest me? thou hast taken the road thou hast come after me thou hast sought me continually for my destruction thou hast continually plotted an evil thing against me thou hast encompassed me thou hast sought me out thou hast gone forth and followed my steps but i, by the command of the queen ishtar am clothed in terr

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

writing, or no> he has found iambic tetrameters enriched with many rimes both internal an external very useful "the wizard way (equinox i,i) gives a good idea of the sort of thing. so does the evocation of bartzabel in equinox i,ix. there are many extant invocations throughout his works, in many kinds of metre, of many kinds of being, and for many kinds of purposes (see appendix. other methods of incantation are on record as efficacious. for instance frater i.a, when a child, was told that he could invoke the devil by repeating the "lord's prayer" backwards. he went into the garden and did so. the devil appeared, and almost scared him out of his life. it is therefore not quite certain in what the efficacy of conjurations really lies. the peculiar mental excitement required may even be arou

metimes exceedingly difficult to devise proper measures. remember that magick includes all acts soever. anything may serve as a magical weapon. to impose one's will on a nation, for instance, one's talisman may be a newspaper, one's triangle a church, or one's circle a club. to win a woman, one's 114 pantacle may be a necklace; to discover a treasure, one's wand may be a dramatist's pen, or one's incantation a popular song. many ends, many means: it is only important to remember the essence of the operation, which is to will its success with sufficiently pure intensity, and to incarnate that will in a body suitable to express it, a body such that its impact on the bodily expression of the idea one wills to change is to cause it to do so. for instance, is it my will to become a famous physi

h prayer "there is no grace: there is no guilt: this is the law: do what thou wilt "he strikes eleven times upon the bell, and cries" abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living "he goeth forth" 330 liber v vel reguli. a. a. publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal "the animadversion towards the aeon" 1. let the magician, robed and armed as he may deem to be fit, turn his face towards boleskine<
ALEISTER CROWLEY MEDITATION

ttle account, so also must the word "success" never be employed, for its is the last word that may be written therein, and it is followed by a full stop. this full stop may never be written anywhere else; for the writing of the book goes on eternally; there is no way of closing the record until the goal of all has been attained. let every page of this book be filled with song- for it is a book of incantation! 111 chapter xiv the bell the magical bell is best attached to the chain. in some systems of magick a number of bells have been worn, sewn upon the hem of the robe with the idea of symbolizing that every movement of the magician should make music. but the bell of which we shall speak is a more important implement. this bell summons and alarms; and it is also the bell which sounds at th

ALEISTER CROWLEY EQUINOX EQ I 2

scroll whose word burnt through my being as when stars drop in black disastrous dew. x for in that scroll was written how the globe of space became; of how the light broke in that space and wrapped it in a robe of glory; of how one most white withdrew that whole, and hid it in the lobe of his right ear, so that the universe one dewdrop did appear. ix yea! and the end revealed a word, a spell, an incantation, a device whereby the eye of the most terrible wakes from its wilderness of ice to flame, whereby the very core of hell bursts from its rind, sweeping the world away into the blank of mind. xii so then i saw my fault; i plunged within the well, and brake the images that i had made, as i must make- men spin 96 the webs that snare them- while the knees bend to the tyrant god- or unto sin

ALEISTER CROWLEY EQUINOX EQ I 4 2

and cooked ham, a trader in swine. nothing better could be expected from you than your pig- like groans" his blood was boiling already, and these few words he uttered were but a preliminary letting out of steam. he walked in the dark to a large cupboard at the far end of his room and took from a shelf twelve little wax figures which he stood on a small table. rapidly he mumbled an invocation, an incantation, and a depreciation. then he walked to the fireplace, took the red-hot poker which he kept ever ready for the purpose of lighting his charcoal, and returned with it to the table. 301 the twelve disciples felt that something was going to happen, but knew not what. an awful feeling overcame their will; they dared not move. then, suddenly, the twelve of them jumped up and fell on the floo

ALEX SANDERS THE KING OF THE WITCHES

im, prove, it. goon' she dared 'bring one of your demons here, now. obediently he unsheathed his black-hilted knife, which was no longer kept hidden as it had been when his wife was at home. discomfited by his earnest manner, joan had second thoughts 'the joke's over, alex, i didn't mean to tease you' but alex ignored her. he commanded a demon to visit them, someone they both knew. hardly had the incantation ended when there was a loud knocking on the front door. horrified, joan begged him not to answer it. seconds later the knocking 33 was repeated, this time on the back door that led directly off the kitchen where they were sitting. she crept behind him as he opened the door. the visitor was an actor, a friend of their family 'i wonder if you'd help me out' he said 'my mates have let me

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

sts on the physical plane in service: 1st ray..force..energy..action..the occultist. 2nd ray..c. onsciousness..e. xpansion..initiation..the true psychic. 3rd ray..adaptation..d. evelopment..e. volution..t. he magician. 4th ray..vibration..r. esponse..e. xpression..t. he artist. 5th ray..mentation..knowledge..science..the scientist. 6th ray..devotion..abstraction..idealism..t. he devotee. 7th ray..incantation..m. agic..ritual..t. he ritualist. remember carefully that we are here dealing with disciples. later on as they progress, the various lines approximate and merge. all have been at one time magicians, for all have passed upon the third ray. the problem now is concerned with the mystic and the occultist, and their eventual synthesis. a careful study of the foregoing will lead to the real

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

s for instance is very real in connection with the fire department in any city. the time lies far ahead as yet, but it will surely come, when the personnel of these departments will be chosen for their ability to control the agnichaitans when manifesting destructively, and their methods will no longer be that of water (or the calling in of the water devas to neutralise the fire devas, but that of incantation, and a knowledge of the sounds that will swing into action forces which will control the fiery destructive elements. the third group of these devas is very definitely connected with the control of the manu's department, and of the great devas associated with that department on this planet. through their activity during certain cycles the entire surface of the earth is changed through t

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

lism in its lower aspects. discipleship and the rays 1st ray. force. energy. action. the occultist 2nd ray .c onsciousness .e xpansion. initiation. the true psychic 3rd ray. adaptation .d evelopment .e volution .t he magician 4th ray. vibration .r esponse .e xpression .t he artist 5th ray. mentation. knowledge. science. the scientist 6th ray. devotion. abstraction. idealism .t he devotee 7th ray. incantation .m agic. ritual .t he ritualist from: initiation, human and solar. the rays and the four kingdoms note: much information and several interesting hints are scattered here and there in a treatise on cosmic fire and in this series of instructions. i have gathered some of it together and students would find it useful to familiarise themselves with the tabulations and points noted below. a

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

tude of the macrocosm to the responsibility of the microcosm. discipleship and the rays ray i force energy action the occultist. ray ii consciousness expansion initiation the true psychic. ray iii adaptation development evolution the magician. ray iv vibration response expression the artist. ray v mentation knowledge science the scientist. ray vi devotion abstraction idealism the devotee. ray vii incantation magic ritual the ritualist. in the aquarian age, as a result of the existing combination of ray influences, humanity enters into an expansion of consciousness which will reveal to him group relations instead of his individual and self-centred personal relations. i would remind you that aquarius is to be found in the upper half of the zodiacal circle and is exactly opposite to leo which

ARADIA GOSPEL OF THE WITCHES

norant of their exis-tence. this is true of the real strege, though not of mere fortune-tellers, who are common enough.the children of diana, or how the fairies were born. 35 fivepence roman money.diana, queen of the serpents, giver of the gift of languages. no footnotes)diana as giving beauty and restoring strength. no footnotes)note. no footnotes)the end. page 79 n r r r r r chapter xi. 22 this incantation is given in the chapter entitled a spell to win love.chapter xii. no footnotes)chapter xiii. 23 the most important part of witchcraft is to intoneor accent the incantations accurately, in amanner like that of church chanting or arab recitations. hence the apparently prose form of mostspells. 24 it is to be observed that the invocation is strictly a psalm of praise or a hymn; thescongiu

merely a prose introduction explaining the nature of theceremony.chapter vii. 16 this refers to a small ceremony which i have seen performed scores of times, and have indeedhad it performed over me almost as often, as an act of courtesy common among wizards and witch-es. it consists of making certain signs and crosses over a few drops of oil and the head of the oneblessed, accompanied by a short incantation. i have had the ceremony seriously commended orprescribed to me as a means of keeping in good health and prosperity.chapter viii. 17 kreussler, sorbenwendische altherthmer, pt. 1. p. 272.chapter ix. 18 according to all evil witchcraft in the world especially among the black voodoos any individual can be injured or killed if the magician can obtain any portion of the person, howeversmal

eautiful ofwhich indeed this work supplies many examples. page 75 n r r r r r then will weenter in a great hall where thou wilt see many beautiful ladies who will try to fascinatethee; but let thy answer ever be, she whom i love is her of monteroni.and now, gianni, to horse; mount and away! so he mounted the cat, which flew as quick asthought, and found the mare, and having pronounced over it the incantation, it became a womanand said: in nome della fata diana!tu possa divenireun giovane bellobianco e rosso!di latte e sangue!in the name of the fairy diana!mayest thou hereby becomea beautiful young man,red and white in hue,like to milk and blood!after this he found the goat and conjured it in like manner, and it replied: in the name of the fairy diana!be thou attired more richly than a prin

ified with diana. i have often found ruein houses inflorence, and had it given to me as a special favour. it is always concealed in some dark corner,because to take any away is to take luck. the bronze frog was an emblem of diana; hence the latinproverb, he who loves a frog regards it as diana. it was made till recent times as an amulet. ihave one as a paper-weight now before me. there is also an incantation to the frog.that wherein mr. rolfe tacitly and unconsciously confirms what i have written, and what is mostremarkable in this my own work, is that the wizards in italy form a distinct class, still exercising greatpower in naples and sicily, and even possessing very curious magical documents and cabalisticcharts, one of which (familiar to those who have seen it among the takruri and ara

ding to some, was a head without abody; according to others, a body without a head; but the epithet of beautiful applied to her byhorace indicates that she who gave disguises to her worshippers had kept one to herself. she wasworshipped in perfect silence. this is confirmed by a passage to horace (epist. 16, lib. 1, where animpostor, hardly daring to move his lips, repeats the following prayer or incantation: o goddess laverna!give me the art of cheating and deceiving,of making men believe that i am just,holy, and innocent! extend all darknessand deep obscurity oer my misdeeds!it is interesting to compare this unquestionably ancient classic invocation to lavernawith the onewhich is before given. the goddess was extensively known to the lower orders, and in plautus acook who has been robbed

it ishardly to be found at all. in christian diabolism the witch never dares to threaten satan or god, orany of the trinity or angels, for the whole system is based on the conception of a church and ofobedience.the herb concordia probably takes its name from that of the goddess concordia, who was repre-sented as holding a branch. it plays a great part in witchcraft, after verbena and rue. page 60 incantation.i boil the cluster of concordiat o keep in concord and at peace with melaverna, that she may restore to memy child, and that she by her favouring caremay guard me well from danger all my life!i boil this herb, yet tis not it which boils,i boil the fear, 29 that it may keep afarany intruder, and if such should come(t o spy upon my rite, may he be struckwith fear and in his terror haste

ay-ing: battezzo queste quaranta carte!ma non batezzo le quaranta carte,battezzo quaranta dei superi,alla dea lavernache le suepersone divengono un vulcanofino che la lavernanon saravenuta da me colla mia creatura,e questi dei dal naso dalla bocca,e dal orecchio possino buttarefiammi di fuoco e cenere,e lasciare pace e bene alla dealaverna, che possa anche essaabbraciare i suoi fighia sua volunta!incantation.i spread before me now the forty cards,yet tis not forty cards which here i spread,but forty of the gods superiort o the deity laverna, that their formsmay each and all become volcanoes hot,until lavernacomes and brings my child;and till tis done may they all cast at herhot flames of fire, and with them glowing coalsfrom noses, mouths, and ears (until she yields):then may they leave la

the birth cast her into slumber again, and bear her back to her bedat home. and when she awoke in the morning, she was ever in vigorous health and felt no weari-ness, and all seemed to her as a dream. 28 but to those who desired in time to reclaim their children, lavernawas indulgent if they led suchlives as pleased her and faithfully worshiped her.and this is the ceremony to be performed and the incantation to be offered every night to /laverna/.there must be a set place devoted to the goddess, be it a room, a cellar, or a grove, but ever asolitary place.then take a small table of the size of forty playing-cards set close together, and this must be hid inthe same place, and going there at night..t ake forty cards and spread them on the table, making of them a close carpet or cover on it.t

ir master, satan, as the head of the family. therefore, i command that in future lavernashall be the goddess of all the knaves or dishonest tradesman, with the whole rubbish and refuse ofthe human race, who have been hitherto without a god or a devil, inasmuch as they have been toodespicable for the one or the other. page 57 n r r r r r chapter xv.laverna.the following very curious tale, with the incantation, was not in the text of the vangelo, but it veryevidently belongs to the cycle or series of legends connected with it. dianais declared to be the pro-tectress of all outcasts, those to whom the night is their day, consequently of thieves; and laverna,as we may learn from horace(epistles, 16, 1) and plautus, was preeminently the patroness of pil-fering and all rascality. in this story s

at face! it is of a man whom i confessed, and who was beheaded three months ago atsiena.and three days after, the priest who had insulted the goddess died.the foregoing tale was not given to me as belonging to the gospel of the witches, but as one of avery large series of traditions relating to virgilas a magician. but it has its proper place in this book,because it contains the invocation to and incantation of diana, these being remarkably beautiful andoriginal. when we remember how these hymns have been handed down or preserved by oldwomen, and doubtless much garbled, changed, and deformed by transmission, it cannot but seemwonderful that so much classic beauty still remains in them, as, for instance, inlovely goddess of the bow!lovely goddess of the arrow!thou who walkst in starry heave

to the middle of the street:and if thou wilt grant me this favour,o beautiful diana,every bell in my house shall merrily ring!then well contentedi will go forth to roam,because i shall be sure that with thy aidi shall discover ere i returnsome fine and ancient books,and at a moderate price. page 31 n r r r r r chapter vii.t o find or buy anything, or to have good fortune thereby.an invocation or incantation to diana.the man or woman who, when about to go forth into the town, would fain be free from danger orrisk of an accident, or to have good fortune in buying, as, for instance, if a scholar hopes that hemay find some rare old book or manuscript for sale very cheaply, or if any one wishes to buy any-thing very desirable or to find bargains or rarities. this scongiurazioneserves for good

ky, and i found the lemon in one hand, and a voice said to me t ake many pins, and carefully stick them in the lemons, pins of many colours; and as thou wilt havegood luck, and if thou desirest to give the lemon to any one or to a friend, thou shoudst stick in itmany pins of varied colours.but if thou wilt that evil befall any one, put in it black pins.but for this thou must pronounce a different incantation (thus: dia diana, a te scongiuro!e te chiamo ad alta voce!che tu non abbia pace ne benese non viene in mio aiutodomani al punto di mezzo giorno,ti aspetto a quello puntoun bicchiere di vino portero,e una piccola lente al occhioe dentro tredici spilli,spilli neri vi metter,e tu dianatuttii diavoli dell inferno chiamerai,e in compagnia del sole li manderai,e tutto il fuoco dellinferno pr

receive as a gift a lemon full of pins of divers colours, without any black ones among them, itsignifies that your life will be perfectly happy and prosperous and joyful.but if some black pins are among them, you may enjoy good fortune and health, yet mingled withtroubles which may be of small account [however, to lessen their influence, you must perform thefollowing ceremony, and pronounce this incantation, wherein all is also described. 12 ]the incantation to diana.al punto di mezza notteun limone ho raccolto,lo raccolto nel giardinoho raccolto un limone,un arancio e un mandarino,cogliendo queste cose,cogliendo, io ho detto;tu, o regina del soledella luna e delle stelle,ti chiamo in mio ajutoe con quanta forza ho a te scongiuroche una grazia tu mi voglia fare,tre cose ho racolto nel gia

to that at last of the grain;and when this at last i shall truly know,firefly, freely ill let thee go!when earths dark secrets are known to me, page 12 chapter ii.the sabbat: treguenda or witch-meeting how to consecrate the supper.here follows the supper, of what it must consist, and what shall be said and done to consecrate it todiana.you shall take meal and salt, honey and water, and make this incantation:scongiurazione della farina.scongiuro te, o farina!che sei il corpo nostro senza di tenon si potrebbe vivere tu cheprima di divenire la farina,sei stata sotto terra, dove tuttisono nascosti tutti in segreti,maccinata che siei a metterte al vento,tu spolveri per laria e te ne fuggiportando con te i tuoi segreti!ma quando grano sarai in spighe,in spige belle che le lucciole,vengeno a far

nt aradiaon earth to relieve them by teaching resistance and sorcery poem addressed to mankind how to invoke dianaor aradia.chapter ii.the sabbat treguenda or witch-meeting.how to consecrate the supper conjuration of the mealand of salt invocation of cain conjuration of dianaand to aradia.chapter iii.how diana made the stars and the rain.chapter iv.the charm of the stones consecrated to diana the incantation of perforated stones the spellor conjuration of the round stone.chapter v.the conjuration of the lemon and pins incantation to diana.chapter vi.a spell to win love.chapter vii.t o find or buy anything, or to have goodfortune thereby.chapter viii.t o have a good vintage and very good wine bythe aid of diana.chapter ix.t ana and endamone, or diana and endymion.chapter x.madonna diana.a l

v.the conjuration of the lemon and pins incantation to diana.chapter vi.a spell to win love.chapter vii.t o find or buy anything, or to have goodfortune thereby.chapter viii.t o have a good vintage and very good wine bythe aid of diana.chapter ix.t ana and endamone, or diana and endymion.chapter x.madonna diana.a legend of cettardo, and how diana appeared with tenbridesmaids to give away a bride incantation to dianafor a wedding. page 5 n r r r r r i should, however, in justice to those who do care to explore dark and bewildering paths, explainclearly that witch-lore is hidden with most scrupulous care from all save a very few in italy, just as itis among the chippeway medas or the black voodoo. in the novel to the life of i settimanian aspi-rant is represented as living with a witch and

BLAVATSKY H P COSMOGENESIS

a symbol, but they substituted for it the "duplex heavens" for, translated correctly, the sentence "god made the heavens and the earth" would read "in and out of his own essence as a womb (the mundane egg, god created the two heavens" but the christians have chosen as the symbol of their holy ghost, the dove "whosoever acquaints himself with[[hebrew] the mercaba and the lahgash (secret speech or incantation, will learn the secret of secrets" lahgash is nearly identical in meaning with vach, the hidden power of the mantras. when the active period has arrived, from within the eternal essence of ain-soph, comes forth sephira, the active power, called the primordial point, and the crown, kether. it is only through her that the "un-bounded wisdom" could give a concrete form to the abstract tho

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

r herbal work? are there local experts you have talked with? what have you learned? lesson eleven magick note: this is an important lesson for the student. do not rush through it. read and study it carefully. read it several times over. you should become thoroughly familiar with its contents. what is witchcraft but the human control of natural forces through a supernatural power. with fasting and incantation, with conjuring, men snare that power and use it without actually knowing what it is that they use. so witchcraft is the science of that power, within whose cult all mysteries merge and mingle. witches still live witchcraft is first and foremost a religion. worship of the lord and the theda kenyan lady is therefore the prime concern of the witch. magick is secondary to that worship. ye

DEMONIC BIBLE

very night. etc. nightly ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. light candle(s. 4. light incense; place incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. recite any preliminary statements("i have crossed the gates of hell. etc. 7. recite incantation three or more times; until satisfied that the alignment has been formed. 8. drink from chalice as a sign of communion with the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark lord, cross the gates of hell

ns. 2. enter ritual chamber; shut out all outside light sources. 3. celebrant lights candle(s. 4. celebrant lights incense; places incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. celebrant recites any preliminary statements( i have crossed the gates of hell) 7. initiate recites any preliminary statements. 8. initiate recites incantation three or more times. 9. celebrant and initiate recite incantation together three or more times. 10. both drink from chalice as a sign of communion with the forces of darkness. 11. the initiate gives herself to the celebrant who does to her as he wishes. 12. celebrant extinguishes candles; allows light to once again enter the ritual chamber. cooperative style ritual 1. dress for ritual

brant or partner lights candle(s. 4. either celebrant or partner lights incense; places incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. celebrant recites any preliminary statements( i have become the devil incarnate) 7. partner recites any preliminary statements( i am the goddess of darkness) 8. celebrant and initiate recite incantation together three or more times. 9. both drink from chalice as a sign of communion with the forces of darkness. 10. celebrant and partner come together in sexual union. 11. extinguish candles; allow light to once again enter the ritual chamber. the rituals of the demonic bible may be undertaken by a group or coven. if this is the case, each participant chooses a dark god/goddess as his pe

gh priestess removes her robe and sits on the altar with her legs spread. 6. high priest lights the incense burner, places one of the candle holder in each of the high priestesses hands and places the chalice between her thighs. 7. high priest rings the bell nine times, thus purifying the air. 8. high priest walks counter-clockwise around the circle, swinging the incense burner while reciting the incantation i am satan, i am lucifer, i am the devil incarnate; i am belial, i am leviatan, i am the devil incarnate he drinks from the chalice. 9. high priest sprinkles unholy water to the south, the east, the north, and the west while saying, i have crossed the gates of hell and have become the devil incarnate; i am satan, i am lucifer, i am belial, and i am leviatan. 10. high priest strikes the

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

grity" by the alchemists of the rennesaince. medieval alchemists also used inri as a latin notarikon "inge nitrum raris inventium" meaning "shining (or glittering) is rarely found in fire" finally, inri is said to be a secret notarikon of the jesuit order of catholicism from the latin "iusticum necare regis impium" meaning "it is just to kill an impious king" invocation: to invoke (q.v. a general incantation or prayer to invoke a deity or other entity. invoke: 1) from the french language from the latin "in" meaning "on" and "vocare" meaning "to call" thus literally meaning "to call on" 2) to allow an entity to use your body as a temporary vehicle for communicating with the physical world. 3) the calling of spirits into an object, such as a crystal, or into a human being. mediums and channe

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ter, beginning with a, during which the depositor must repeat a certain verse. this must be done when the sun or moon is in aries or leo. a young cock, all white, should then be taken, his claws cut off and the cock forced to swallow them together with a little scroll of parchment made of lambskin upon which has been written certain words. then the diviner holding the cock should repeat a form of incantation. next, on placing the cock within the circle, he must repeat two verses of the psalms, which are exactly in the middle of the 72 verses cited in the entry on onimancy. with the cock inside the circle, it must be observed from which letters he pecks the grains, and upon these letters new grains must be placed. the letters, when written down and put together will reveal the name of the p

wayne publishers, 1972. easton, steward c. the era of charlemagne. new york: van nostrand, 1961. shepard, les. the history of street literature. detroit: singing tree press, 1973. charm (carmen) a magical formula, sung or recited to bring about a supposedly beneficial result as part of a spell, or to confer magical efficacy on an amulet. in popular usage the same word is employed to designate the incantation and the object that is charmed. sources: a gypsy queen. zingara fortune teller. philadelphia: david mckay, 1901. lippman, deborah, and paul colin. how to make amulets, charms& talismans. new york: m. evans, 1974. sepharial [walter gorn old. the book of charms and talismans. new york: arc books, 1969. charnock, thomas (1526.1581) english alchemist born in the isle of thanet, kent. as a

lladiste. paris, 1895. waite, arthur e. devil worship in france. london, 1896. devon, witchcraft in belief in witchcraft persisted into relatively modern times in devonshire, england, as shown in a curious case heard in crediton county court during the nineteenth century when a young woman alleged that she was given a potion in a grocer s shop, and that as a result either of the draught or of the incantation delivered while she was in the shop, she was getting thinner every day. only those who have lived long in devon can recall the widespread belief that still existed early in the twentieth century in remote corners of the county of the power of the evil eye and of the credence given to all kinds of weird superstitions. witches were believed to be able to exercise a malign influence even

nd his sons, and his captains, and the whole multitude of his soldiers. the manner of the cure was this. he put a ring that had a root of one of those sorts mentioned by solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he adjured him to return unto him no more, making still mention of solomon, and reciting the incantation which he composed. and when eleazar would persuade and demonstrate to the spectators that he had such a power, he set, a little way off, a cup or basin full of water, and commanded the demon as he went out the man to overturn it, and thereby to let the spectators know that he had left the man. some alleged fragments of these incantations of solomon appear in the codex pseudepigraphus o

lor, sascha. glanvill: the uses and abuses of skepticism. new york: pergamon press, 1981. glas ghairm a rhyme or spell of scottish origin to keep a dog from barking or to open a lock. the glas ghairm was also supposed to be of special value to young men in their courtship days. about 1900 a well-known character in skye (hebrides, scotland) named archibald the lightheaded was believed to know this incantation but repeated it so quickly that no one could understand what he said. the man was insane, but the fear that dogs had of him was ascribed to his knowledge of the glas ghairm. it was believed that this rhyme had some reference to the safety of the children of israel on the night before the biblical exodus: against any of the children of israel shall not a dog move his tongue, against man

cture of the medieval idea of the place of punishment is undoubtedly found in dante s inferno. basing his description on the teachings of contemporary schoolmen, dante also acknowledged virgil as his master and followed him in many descriptions of tartarus. the semitic idea crops up here and there, however, such as in the beginning of one of the cantos, where what looks suspiciously like a hebrew incantation is recorded. in later medieval times the ingenuity of the monkish mind introduced many apparently original concepts. for instance, hell obtained an annex: purgatory. its inhabitants took on a form that may be alluded to as european, in contrast to the more satyrlike shape of the earlier hierarchy of hades. it featured grizzly forms of birdlike shape, with exaggerated beaks and claws, a

ertain persons are supposed to be able to acquire power over hard-to-manage horses. as is well known to students of gypsy lore, gypsies are reputed to be in possession of some secret by which they can render vicious horses entirely tame. opinions are divided as to whether this secret consists of the application of a certain odor or balm to the horse s muzzle, or whispering into its ear a spell or incantation. it has been claimed that the gypsy horse-charmer applies anise seed to the nose of the animal. horse-whispering has also been in vogue among many other peoples. the antiquary william camden, in his recital of irish superstitions, states, it is by no means allowable to praise a horse or any other animal unless you say god save him. if any mischance befalls a horse in three days after

viningrods, by the reading of lines and cracks in the shoulder-blade of a deer, and by the classical form taken from the confucian i ching or book of changes, this involving the use of eight trigrams and sixty-four diagrams. one method of raising spirits used by the japanese, especially by girls who had lost their lovers by death, was to put into a paper lantern a hundred rushlights and repeat an incantation of a hundred lines. one of these rushlights was taken out at the end of each line and the would-be ghost-seer then went out in the dark with one light still burning and blew it out when the ghost ought to appear. charms used to be popular, fashioned of all substances and in all forms, such as strips of paper bearing magical inscriptions to avert evil, fragments of temples, carved rice

gh to suffer the fingers to pass through, for that purpose of holding it more firmly. the upper part is covered with the skin of the reindeer, on which they paint in red a number of figures, and from whence several brass rings are seen hanging, and some pieces of the bone of the reindeer. a wooden hammer, or, as among the samoyeds (1614, a hare s foot, was used as a drumstick in the course of the incantation. an arpa or divining-rod was placed on a definite spot showing from its position after sounding the drum what magic inference might be drawn. by means of the drum, the priest could be placed in sympathy with the spirit world, and was thus enabled to divine the future, to ascertain synchronous events occurring at remote distances, to forecast the measure of success attending the day s h

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ocures the name of a person he can gain dominion over that person. this arose from the idea that the name of an individual is the same as the person himself. the doctrine of the incommunicable name, the hidden name of the god or magician, has many examples in egyptian legend, usually the deity taking extraordinary care to keep his name secret so that no one might gain power over him. the spell or incantation is connected with this concept. associated with these, to a lesser degree, is magic gesture, usually introduced for the purpose of accentuating the spoken word. gesture is often symbolic or sympathetic; it is sometimes the reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites is also of great importance. a

lly introduced for the purpose of accentuating the spoken word. gesture is often symbolic or sympathetic; it is sometimes the reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites is also of great importance. archaic or foreign expressions are usually found in spells both ancient and modern, and the tone in which the incantation is spoken is no less important than its exactness. rhythm is often employed to aid memory (see also mantra) the magician in early society the magic practitioner, a term that includes the shaman, medicine man, piage, and witch doctor, held his or her position by hereditary right; by an accident of birth, like being the seventh son of a seventh son; through revelation from the gods; or t

was then heard in the gloom asking in a strange intonation what is wanted? at the termination of the seance, the spirit voice said, we are going. finally, the birraark was found in the top of an almost inaccessible tree, apparently asleep. in japan, ghosts were traditionally raised in various ways. one mode was to put into an andon (a paper lantern in a frame) a hundred rushlights, and repeat an incantation of a hundred lines. one of these rushlights is taken out at the end of each line, and the would-be-ghost-seer then goes out in the dark with one light still burning, and blows it out, when the ghost ought to appear. girls who have lost their lovers by death often try that sorcery. the mode of procedure as practiced in scotland was thus. the haunted room was made ready. he, who was to d

gly steps over the fatal leaves and is at once stricken down by a mortal sickness. internal disease of every kind is set down to this agency. bulitara told me the mode of his witchcraft. he boils his decoctions, containing numerous ingredients, in a special cooking-pot on a small fire, in the secret recesses of his own house, at the dead of night; and while the pot is boiling he speaks into it an incantation known only to a few persons. the bunch of leaves dipped in this is at once ready for use. passing through the villages the other day, i came across a woman, apparently middle-aged, who was evidently suffering from a wasting disease, she was so thin and worn. i asked if she had any pain, and her friends said no. then they explained that some bogau was sucking her blood. i said, how does

s of the deity with the community. on great occasions the statue of jupiter was treated thus: the priests of bellona made incisions in their shoulders and sprinkled the blood upon the image. the face of a triumphant general was painted with vermilion to represent blood. kneeling and prostration brought one into direct contact with the earth of the sacred place. music was also used as a species of incantation, probably deriving its origin in sounds made to drive away evil spirits. dancing too was of magical efficacy. in rome there were colleges of dancers for the purposes of religion, youths who danced in solemn measure about the altars, who, in the sacred month of mars, took part in the festivals and were sent throughout the city dancing and singing. one authority stated that there were fo

through these priestly castes: in a tablet of sippar, we find treated the royal sennachrib seeking through the baru the causes of his father s violent death. the asipu were exorcists, who removed taboos and laid ghosts. an asipu s functions are set forth in the following incantatory poem [the man] of ea am i [the man] of damkina am i, the messenger of marduk am i, my spell is the spell of ea, my incantation is the incantation of marduk, the circle of ea is in my hand, the tamarisk, the powerful weapon of anu, in my hand i hold, the date-spathe, mighty in decision, in my hand i hold. he that stilleth all to rest, that pacifieth all, by whose incantation everything is at peace, he is the great lord ea, stilling all to rest, and pacifying all, by whose incantation everything is at peace. whe

diary between human beings and their father, ea; indeed the legend of marduk going to his father for advice was commonly repeated in incantations. when working magic against an individual it was necessary to have something belonging to him or her.clippings of hair, or fingernails if possible. the possessed person was usually washed, the principle of cleansing probably underlying this ceremony. an incantation called the incantation of eridu was often prescribed, and this must have related to some such cleansing, for eridu was the home of ea, the sea-god. a formula for exorcising or washing away a demon named rabesu stated that the patient was to be sprinkled with clean water seven times. of all water none was so sacred as that from the euphrates river, and its water was frequently used for

our, through which it was thought no spirit could break. wearing the glands from the mouth of a fish was also a charm against possession. in making a magic circle, the sorcerer usually formed seven little winged figures to set before the god nergal, blessing them with a long spell that stated he had completed the usurtu or magic circle with a sprinkling of lime. the wizard further prayed that the incantation might be performed for his patient by the god. this would seem to be a prototype of the use of the circle among magicians of medieval times. r. campbell thompson, in his book semitic magic (1908, stated: armed with all these things.the word of power, the acquisition of some part of the enemy, the use of the magic circle and holy water, and the knowledge of the magical properties of sub

and bring him or her into contact with the transcendent realm. spells or enchantments can be divided into several classes (1) protective spells (2) the curse or taboo (3) spells by which a person, animal, or object is to be injured or transformed (4) spells to procure some minor end, love-spells, or the curing of persons and animals. protective spells the protective spell commonly appeared as an incantation, usually rhymed, imploring the protection of certain gods, saints, or beneficent beings, who in waking or sleeping hours would guard the speaker from maleficent powers. for example: matthew, mark, luke and john, bless the bed that i lie on. of a deeper significance were those spells thought to be spoken by a dead egyptian on his journey through amenti (the kingdom of the dead, by which

FAUST

him. the lights are burning dimly in the hall, at once the court starts forward, one and all. i see them file according to their grades through distant galleries and long arcades. now they re assembling in that ample space, the old knight s hall; yet hardly all find place. the spacious walls with tapestries are rich, while armour decorates each nook and niche. here is no need, methinks, of magic incantation, ghosts will come here without an invitation. hall of the knights dim illumination. the emperor and court have entered. herald. mine ancient office of announcing plays is marred by spirits mystic interference; in vain one dares in reasonable ways to fathom their mysterious appearance. the chairs are placed, the seats are ready all; the emperor is seated just before the wall; upon the a

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

t the only source of orphic hymns known to the renaissance, dates probably from the second or third century a.d, that is from roughly the same period as the hermetica. they were probably hymns used by some religious sect of the period. their content is usually to call upon a god, particularly the sun, by his various names, invoking his various powers, and there is more than a touch of the magical incantation in them. ficino and his contemporaries believed that the orphic hymns were by orpheus himself and were of extreme antiquity, reflecting the religious singing of a priscus magus who lived long before plato. ficino's revival of orphic singing has deep importance for him because he believes he is returning to the practice of a most ancient theologian and one who foresaw the trinity.2 it t

ed by discussion of the passions, their power to change the body, and how by cultivating the passions or emotions belonging to a star (as love belonging to venus) we can attract the influence of that star, and how the operations of the magician use a strong emotional force.5 the power of words and names is discussed in the later chapters of the book,6 the virtue of proper names, how to compose an incantation using all the names and virtues of a star or of a divinity. the final chapter is on the relation of the letters of the hebrew alphabet to the signs of the zodiac, planets, and elements 1 ibid, loc. cit. 2 ibid, i, 39; ed. cit, pp. 54-5. 3 ibid, i, 40-8; ed. cit, pp. 55-68. 4 ibid, i, 49; ed. cit, pp. 68-71. 5 ibid, i, 50-69; ed. cit, pp. 71-109. 6 ibid, i, 69-74; ed- cit, pp. 109-17. 1

important personage at the french court for he was semi-royal, being the illegitimate son of henri ii. regnault says that bruno had given him the manuscript and asked him to edit it for publication. published in 1582, the same year as the de umbris idearum, it is later than that work which is referred to in the preface as having been dedicated to the most christian king.1 it opens with a terrific incantation to the sun by circe,2 mentioning all his names, attributes, animals, birds, metals, and so on. from time to time, her assistant, moeris, has to look out to inspect the line of the sun's rays and to see if the incantation is working. there is a distinct though slightly garbled reference to ficino's de vita coelitus comparanda in this incantation, on the sun as the vehicle of inscrutable

out "writings of the sacred gods" on a plate, drawing characters in the air, whilst moeris is instructed to unfold a parchment on which are most potent notae, the mystery of which is hidden from all mortals.5 bruno's main source for the incantations in this work, as for his celestial images in the de umbris, is the de occulta philosophia of cornelius agrippa.61 quote, for comparison, parts of the incantation to venus from bruno and agrippa: 1 ibid, p. 182. 2 ibid, pp. 185-8. 3 "sol qui illustras omnia solus. cuius ministerio viget istius compago vniuersi, inscrutabiles rerum vires ab ideis per animae mundi rationes ad nos vsque deducens& infra, vnde variae atque multiplices herbarum, plantarum caeterarum, lapidumque virtutes, quae per stellarum radios mundanum ad se trahere spiritum sunt p

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ber of waite's independent and rectified rite, brought the spirit who becomes inescapably linked to her heroine into its possession by the working of ritual magic. seeking knowledge, the heroine, ignorant of all occultism, attempts to work a ritual from thegrandgrimoirein the bookshop where she works. as the ritual progresses the author explains the theory behind it 'hence the last clauses of the incantation came from her lips with an imperious ring which was appropriate enough to that superb procession of divine names by which the studentofmagic really compels himself to exaltation, whilst he purports to be compelling the spiritsoftheair."a slip of paper hidden in the grimoire givesyet more of the received wisdom of the golden dawn:'la,my beloved son and very dear disciple, i bequeath to

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

g. tur. mirac. 2, 1 'ad vicum in quo fanatici erroris naeniae colebantur' an as. hynjensang translates epitaphium, and mone's glosses 9-13-4 give licsang /cczeo^ epicedium, byriensang, hergelsleod, hyrgleocf coxmen ^wpev tumulum. hroswitha's proterius says of an adjuration' supra gentilis tumulnm sub tempore noctis fttans, herebi domino suplex' the on. expression is val-galdr qve^a, to say corpse-incantation, saem. 94: by it osiun compelled the vala, on whom snow and rain and dew had fallen (p. 314, to rise from her barrow and answer him. groans son and hervor utter formulas almost identical' vaki]>vl groa! vaki ]7u go's kona! vek ek ]nk dausra dura^ sasm. 97 'vaki]?u angant^r! vekr]?ic hervor einka dottir ykkar svafu (of thee and svafa^ fornald. sog. 1, 435; after a gruesome conversation

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

windfall wood? or does striking here not mean felling? of more significance are the scotch and irish procedures, which i am glad to give in the words of the original communica tions. the following i owe to the kindness of miss austin; it refers to the i. of mull (off the w. coast of scotland, and to the year 1767. in consequence of a disease among the black cattle the people agreed to perform an incantation, though they esteemed it a wicked thing. they carried to the top of carninoor a wheel and nine spindles of oak wood. they extinguished every fire in every house within sight of the hill the wheel was then turned from east to west over the nine spindles long enough to produce fire by friction. if the fire were not produced before noon, the incantation lost its effect. they failed for se

older, who would not let his fires be put out for what he considered so wrong a purpose. however by bribing his ser vants they contrived to have them extinguished, and on that morning raised their fire. they then sacrificed a heifer, cutting in pieces and burning, while yet alive, the diseased part. then they lighted their own hearths from the pile, and ended by feast ing on the remains. words of incantation were repeated by an old man from morven, who came over as master of the cere monies, and who continued speaking all the time the fire was being raised. this man was living a beggar at bellochroy. asked to repeat the spell, he said the sin of repeating it once had tidskr. for nord. oldk. 2, 294, following westerdahl. conf. bjaraan, a magic utensil, chap. xxxiv. need-fiee. 609 brought hi

HANDBOOK OF EGYPTIAN MYTHOLOGY

an, are now called the pyramid texts. the pyramid texts the pyramid texts are the oldest of the three principal collections of egyptian funerary literature.19 they are also among the earliest religious writings known from anywhere in the world. the texts are divided into sections; each is preceded by an egyptian phrase meaning words to be spoken but sometimes translated introduction 9 as spell or incantation. these incantations can be as short as a single sentence or many paragraphs long. the pyramid of king weni contains around 300 incantations, but more than 800 are currently known. pyramid texts have been found in the pyramids of five old kingdom kings and three queens. no two pyramids have exactly the same selection. no illustrations accompany the pyramid texts, though the ceilings of

the body of the deceased king to escape the horror of putrefaction and his spirit to ascend to the celestial realm where he would take his place among the gods. some of the texts were probably recited during the king s funeral or as part of the mortuary cult that continued after his death. others may have been intended to be spoken by the deceased king as he entered the afterlife. in this type of incantation, the king took on the role of many different deities. around 200 deities are mentioned in the pyramid texts. some are the major deities already known from cult temples, such the fertility god min and the creator goddess neith. others are entities such as snake deities and celestial ferrymen who inhabit a complex and intensely imagined realm of the gods. the most frequently mentioned de

HEKAS

ivilisation; this secret history is that of the wandering few who exchanged knowledge at the isolate cross-roads where-ever their peregrination of chance might cross paths with another "return to the circle for there the ghosts of old still tread their path and it is in your own breath that they find voice today" therefore, to begin once more with the 'circle- we may find that there are spells of incantation for circle-craft which date back to the earliest written inscriptions in ancient mesopotamia circa the early dynastic period (2400bc. the magic circle in babylonian sorcery was called zisurru- meaning 'flour which makes a boundary; this was because the circle was traced out by a trickle of flour- a practice still used in the craft and the rites of the voudoun. the magician or witch was

elieved to derive from the sound of the frog and thus supplies us with a totemic association with the batrachia employed by the witch and the horse-whisperer 'hekas' also gave us hekate- the greek name of the goddess who keeps the gateway of the triple cross-roads, hexe- the spell, mark or charm, hag- the black goddess of the old moon, who in khem was represented as hekt the frog-headed mother of incantation. it was in egypt that the role of stellar worship was at an apotheosis in recorded history; as man looked to the heavens there turned the great dragon about the zenith, marking out the year and tracing the ancient circle in the firmament of nu. from thence recall the dracontiae,-the circles of stone which mark the crossroads of hidden and secret tracks of force within the earth, reflec

HELENA BLAVATSKY NIGHTMARE TALES

withsome dark liquid from a small bottle which he drew from his bosom, he placed them symmetrically aroundthe magic circle. he then broke a chip of wood from a panel of the half ruined door, which bore the marks ofmany a similar depredation, and, holding the chip between his thumb and finger he began blowing on it atregular intervals, alternating the blowing with mutterings of some kind of weird incantation, till suddenly,and without any apparent cause for its ignition, there appeared a spark on the chip and it blazed up like a drymatch. the dervish then lit the twelve lamps at this self-generated flame. during this process, tatmos, who had sat till then altogether unconcerned and motionless, removed heryellow slippers from her naked feet, and throwing them into a corner, disclosed as an

HELENA BLAVATSKY THE KEY TO THEOSOPHY

have prayed to, and worshiped a god or gods? some have adored and propitiated devils and harmful spirits, but this only proves the universality of the belief in the efficacy of prayer. a. it is explained by that other fact that prayer has several other meanings besides that given it by the christians. it means not only a pleading or petition, but meant, in days of old, far more an invocation and incantation. the mantra, or the rhythmically chanted prayer of the hindus, has precisely such a meaning, as the brahmins hold themselves higher than the common devas or "gods" a prayer may be an appeal or an incantation for malediction, and a curse (as in the case of two armies praying simultaneously for mutual destruction) as much as for blessing. and as the great majority of people are intensely

HP LOVECRAFT A DARK LORE

im of discovering a certain passage which would have come on the 751st page of his own defective volume. this much he could not civilly refrain from telling the librarian- the same erudite henry armitage (a.m. miskatonic, ph.d. princeton, litt.d. johns hopkins) who had once called at the farm, and who now politely plied him with questions. he was looking, he had to admit, for a kind of formula or incantation containing the frightful name yog-sothoth, and it puzzled him to find discrepancies, duplications, and ambiguities which made the matter of determination far from easy. as he copied the formula he finally chose, dr armitage looked involuntarily over his shoulder at the open pages; the left-hand one of which, in the latin version, contained such monstrous threats to the peace and sanity

, and was plainly marked by all. a rumbling sound seemed brewing beneath the hills, mixed strangely with a concordant rumbling which clearly came from the sky. lightning flashed aloft, and the wondering crowd looked in vain for the portents of storm. the chanting of the men from arkham now became unmistakable, and wheeler saw through the glass that they were all raising their arms in the rhythmic incantation. from some farmhouse far away came the frantic barking of dogs. the change in the quality of the daylight increased, and the crowd gazed about the horizon in wonder. a purplish darkness, born of nothing more than a spectral deepening of the sky's blue, pressed down upon the rumbling hills. then the lightning flashed again, somewhat brighter than before, and the crowd fancied that it ha

ow 'ygnailh. ygnaiih. thflthkh'ngha. yog-sothoth' rang the hideous croaking out of space 'y'bthnk. h'ehye- n'grkdl'lh' the speaking impulse seemed to falter here, as if some frightful psychic struggle were going on. henry wheeler strained his eye at the telescope, but saw only the three grotesquely silhouetted human figures on the peak, all moving their arms furiously in strange gestures as their incantation drew near its culmination. from what black wells of acherontic fear or feeling, from what unplumbed gulfs of extra-cosmic consciousness or obscure, long-latent heredity, were those half-articulate thunder-croakings drawn? presently they began to gather renewed force and coherence as they grew in stark, utter, ultimate frenzy 'eh-y-ya-ya-yahaah- e'yayayaaaa. ngh'aaaaa. ngh'aaa. h'yuh. h

eir heads off, so that now dr. allen did not keep them in shape. and if not in shape, how save as the "salts" to which it appears this wizard band was engaged in reducing as many human bodies or skeletons as they could? so that was what these lekythoi contained; the monstrous fruit of unhallowed rites and deeds, presumably won or cowed to such submission as to help, when called up by some hellish incantation, in the defence of their blasphemous master or the questioning of those who were not so willing? willett shuddered at the thought of what he had been pouring in and out of his hands, and for a moment felt an impulse to flee in panic from that cavern of hideous shelves with their silent and perhaps watching sentinels. then he thought of the "materia- in the myriad phaleron jugs on the o

st word from willett's mouth the previously commenced formula of the patient stopped short. unable to speak, the monster made wild motions with his arms until they too were arrested. when the awful name of yog-sothoth was uttered, the hideous change began. it was not merely a dissolution, but rather a transformation or recapitulation; and willett shut his eyes lest he faint before the rest of the incantation could be pronounced. but he did not faint, and that man of unholy centuries and forbidden secrets never troubled the world again. the madness out of time had subsided, and the case of charles dexter ward was closed. opening his eyes before staggering out of that room of horror, dr. willett saw that what he had kept in memory had not been kept amiss. there had, as he had predicted, been

bluntly as familiars of the devil, and made them a basis of awed theological speculation. those with celtic legendry in their heritage- mainly the scotch-irish element of new hampshire, and their kindred who had settled in vermont on governor wentworth's colonial grants- linked them vaguely with the malign fairies and "little people" of the bogs and raths, and protected themselves with scraps of incantation handed down through many generations. but the indians had the most fantastic theories of all. while different tribal legends differed, there was a marked consensus of belief in certain vital particulars; it being unanimously agreed that the creatures were not native to this earth. the pennacook myths, which were the most consistent and picturesque, taught that the winged ones came from

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

indecipherable when you're through, and will look like plain scribbling. 7. when you have completed the writing, fold the paper as small as possible, and burn it in the flame of a red, or orange-red candle, until it is reduced to an ash (you need a large red candle with a large base so that it can support the burning of this paper without falling to the table) 8. while the paper burns, chant this incantation three times: light the flame bright the fire red is the colour of desire 9. repeat the entire process every day or night for nine consecutive days. that's considered one spell. after that you use it as needed to reinforce. most witches save the ashes from all of their spells in a special little box. the box, because it's been used for years, develops magical properties of its own and c

IRISH WITCHCRAFT AND DEMONOLOGY

about a span long, eggs, and fish-shells p. 196 and when the witch came near the place, or looked to the house, though at the distance of two hundred paces from where the child was, she was in worse torment, insomuch that no life was expected from the child till the witch was removed to some greater distance. the witch was apprehended, condemned, strangled, and burnt, and was desired to undo the incantation immediately before strangling; but said she could not, by reason others had done against her likewise. but the wretch confessed the same, with many more. the child was about the middle of september thereafter carried to a gentleman's house, where there were many other things scarce credible, but that several ministers and the gentleman have attested the same. the relation is to be seen

hioned witch of history may still be found in the remoter parts of rural england; the same can hardly be said of p. 235 ireland, this being due to the fact that witchcraft was never, at its best (or worst) period, very prevalent in this country. but its place is taken by an ineradicable belief in pishogues, or in the semi-magical powers of the bone-setter, or the stopping of bleeding wounds by an incantation, or the healing of diseases in human beings or animals by processes unknown to the medical profession, or in many other quaint tenets which lie on the borderland between folklore and witchcraft, and at best only represent the complete degeneracy and decay of the latter. yet these practices sometimes come, for one reason or another, within the wide reach of the arm of the law, though it

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ng hill, over a hop-garden, at about the distance of half a mile. bersted is a little village, about three miles from maidstone, kent, on the ashford road. in the chancel of bersted church, robert fludd, or flood( robertus de fluctibus, the head of the rosicrucians in england, lies buried. he died in 1637. fig. 155 displays the standard maypole, or authentic* the above music consists of a magical incantation to the air, or musical charms, supposed magically to be played from the frontispieces, as musical instruments, of two of the most celebrated ancient religious structures. the cabalists imagined that the arrangements of the stars in the sky, and particularly the accidental circumvolvent varying speed of the planets of the solar system, produced music as men know music. the sophists main

KETAB E SIYAH

ched within the wound and tore a second part from the liver that had formed woman's shape. this time i felt no pain so dimmed was my wit by the injury already suffered yet the weakness in me was redoubled. this second part i also took within my hand and, half-knowing, with half-feeling fingers shaped it also into an angel shape. as i worked my transforming sorceries upon my flesh i spoke again an incantation of power to shape and life to my creature, yet so weak was i that i could barely work my lips or muster breath to give voice to my words. with this sorcery i shaped the flesh of my body "child of satan, inheritor of earth, 148 with these words i give you shape. first did my sorcery make woman, mother of the nephilim race, yet if she is to bear progeny and the tribe of kings is to be ma

eved "o wise serpent, noble beast, indeed am i most sorely vexed by many cares" she spoke "and i can know no restful sleep for all their terrible burden. the first memory of my life is of a spirit, perhaps of whom in your travels you have heard, who, having first crafted me, or so do i surmise, did then take from himself a part of flesh and from it shape the form of man, my mate, speaking strange incantation to give life unto the consort that i love. nothing of this did seem strange or false to me and it was more real to me than a dream which, first dreaming, did confound me for all the confused seeming of sleep did pass away when i awoke. yet, again i say it, the demiurge i did not dream but perceived more truly. yet thereafter, as once more the burning orb that flies across the sky's hig

build for yourself a ship that shall be in length three hundred cubits that shall be in breadth fifty cubits that shall be in height thirty cubits. into this great vessel you shall install all your family that they might escape the waters and two of each kind of beast that goes on earth that the produce of god's creation be not lost. when such a ship is built and stocked then shall we recite the incantation by which the waters be convoked. thus noah are you avenged. thus is the dictate of your king and not with ease does he suffer your shame but does reach out in wrath and destroy those that would sin against him. make your prostrations doubly then lest you invite the ire of god and with triple swiftness make firm that which he wills of you" so did noah hear the word of michael, spoken in

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

e days, that daughters were born to them elegant and beautiful. and when the angels, the sons of heaven, beheld them, they became enamored of them, saying to each other: come, let us select for ourselves wives from the progeny of men, and let us beget children (7:1 2) then they took wives, each choosing for himself; whom they began to approach, and with whom they cohabited; teaching them sorcery, incantation, and the dividing of roots and trees. and they conceiving brought forth giants; whose stature was each three hundred cubits. these devoured all which the labor of men produced; until it became impossible to feed them; when they turned themselves against men, in order to devour them (7:10 13) when earth was in complete anarchy, god sent the archangel michael down from heaven to confine

recommended to village girls by the local witch. the love spell often consists of words or incantations containing the name of the lover. the incantations are verbalized in conjunction with a set of actions that must be repeated upon going to bed for a number of consecutive nights. its power and success are based upon a combination of will-power, concentration, visualization, identification, and incantation, and it is claimed that, if the spell works, it is by the power of thought. an herb-filled poppet or cloth doll is often used during a love ritual. it is identified with the individual who is the object of the spell, so that it becomes the person during the ritual.the doll may be marked with the name of the target person or contain a lock of her or his hair. the purpose of some spells

LIBER NU

or libation as he may have wit to do. this is the tenth practice of magick art (ccxx. i. 63. 27. let the aspirant invoke, lying supine, his robe spread out as it were a carpet. this is the eleventh practice of magick art (instruction of v.v.v.v.v) 28. summary. preliminaries. these are the necessary possession. 1. the crown or head-dress. 2. the jewels. 3. the pantacle. 4. the robe. 5. the song or incantation. 6. the place of invocation. 7. the perfume. 8. the elixir. 29. summary continued. preliminaries. these are the necessary comprehensions. 1. the natures of nuit and hadit, and their relation. 2. the mystery of the individual will. 6 liber n v 30. summary continued. preliminaries. these are the meditations necessary to beaccomplished. 1. the discovery of hadit in the aspirant, and ident

emnophobia. 31. summary continued. preliminaries. these are the ethical practices to be accomplished. 1. assertion of kether-point-of-view. 2. reverence to the order. 3. abolition of human will. 4. exercise of true will. 5. devotion to nuit through a beautified life. 32. summary continued. the actual rite. 1. retire to desert with crown and other insignia and implements. 2. burn perfume. 3. chant incantation. 4. drink unto nuit of the elixir. 5. lying supine, with eyes fixed on the stars, practice the sensation of falling into nothingness. 6. being actually within the bosom of nuit, let hadit surrender himself. 33. summary concluded. the results. 1. expansion of consciousness to that of the infinite. 2. gloss of all h the highest mystical attainment. 3. true wisdom and perfect happiness (c

LIBER V

illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and armed as he may dee to be fit, turn his face towards boleskine, that is the house of the beast 666. note 1: boleskine house

LIBER V VEL REGULI

flames my father's face, the star of force and fire" i "and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of phthah) the final gesture. this is identical with the first gestufiliber v vel reguli the ritual of the mark of the beast v a a publication in class d liber v vel reguli being the ritual of the mark of the beast; an incantation proper to invoke the energies of the aon of horus, adapted for the daily use of the magician of whatever grade the first gesture the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aon. 1. let the magician, robed and armed as he may deem to be fit, turn to face towards boleskine, that is the house of the beast 666* 2. let him strike the batte

MASTERING WITCHCRAFT

y seem a strange thing for a witch to concern herself with, but it is quite true to say that all magical power is largely dependent on this, whether it be wielded by people calling themselves witches or saints, as the case may be. whether you cast a spell for the sake of a church, yourself, or anyone else makes not one jot of a difference. a spell is a spell, whether it sounds like a prayer or an incantation. paracelsus put the matter in a nutshell when he wrote "through faith the imagination is invigorated and completed, for it really happens that every doubt mars its perfection" unless you possess a rock-firm faith in your own powers and in the operability of your spell, you will not achieve the burning intensity of will and imagination which is requisite to make the magic work. faith is

d and mastered the ideas embodied in the witches' pyramid, the four great rules of magic which are the keys to all practical operations in the world of the unseen. casting your spells whenever you wish to work a piece of witchcraft, it is always best if you tie all your supercharged will, faith, and imagination into a single, sizzling bolt with the help of a pattern of spoken words: the charm, or incantation. witches, like poets, painters, and chefs, have always taken a bit from here and a bit from there in the exercise of their craft, so much so that in many cases the original wisdom has been almost totally overlaid. everything that seems to have an inherent power in it, that triggers the emotions strongly, is pressed into use for the purposes of magic. snippets of folklore, religion, myt

devise your own incantations, as the majority of witches do. of course, there are all the traditional charms such as you will find in the following text which have accumulated a magical charge of their own through the years, and as such, of course should be used to your fullest advantage (and admittedly some of these do contain the occasional word of cabalistic derivation) the ideal form for the incantation is that which has a beat to it. some practitioners insist on a rhyme as well as rhythm. rhyming couplets are the favourite metrical style, i would say. they are certainly among the simplest to construct. again: the deep mind is, as always, the target with this use of rhyme and rhythm. verse, however doggerel and bad, is always potent for stirring the depths, especially when there is a

l as rhythm. rhyming couplets are the favourite metrical style, i would say. they are certainly among the simplest to construct. again: the deep mind is, as always, the target with this use of rhyme and rhythm. verse, however doggerel and bad, is always potent for stirring the depths, especially when there is a certain amount of frenzied repetition involved. in view of this particular attitude to incantation, most of the processes of medieval sorcery that are now available to the general public are seen by the average witch as extremely clumsy and, as such, highly unsuitable for performance. not only are they closely bound up with judeo-christianity, but they are also always bogged down with endless preachy pages of invocation, as you will see if you ever consult one, which, far from awake

parchment on the ground, bare earth or grass as opposed to concrete or asphalt, if possible. then cover the parchment with your right foot and bend your left knee to the earth. then take your workbook containing the spell in your left hand (it's better to learn it by heart if you can, your lighted lamp of art in your right and, seeking out the moon and star with your gaze, pronounce the following incantation three times: i salute and conjure you, o beautiful moon, o beautiful star, o bright light which i hold in my hand! by the air which i breathe, by the breath which is within me, by the earth which i touch, i conjure you. and by the names of the spirits who are princes residing in you; by the ineffable name on, which hath created all; by thee, o resplendent angel gabriel, together with t

r) and place salt and water in your cup, clearly pronouncing these actions to be "in hertha's name" now, holding your athame in your right hand, the egg in the other, tread a path three times deosil (clockwise) round the outer perimeter of your house or property, concentrating hard on hertha's image and strongly invoking her either by simply chanting her name to yourself or by using the following incantation: hertha, great one, mother of all life, who gives birth to all and renews her lord the sun each day who bestows himself on all men equally; guardian of sky and sea, all powers and potencies, through your might alone all nature falls silent then sinks into sleep. you bring back the light to dispel the darkness only once more to cover us most safely with your shadows. you in whose hand r

dged up and put to use in initiating the dark vortex! the floor triangle should be drawn in the usual manner, save for your altar decorations. a saturn incense of wrath and chastisement should burn in your thurible. repeat your conjuration to the four quarters, tracing a circle cross such as you used in your necromancy ritual at the four quarters with your athame, the symbol of death! here is the incantation: agency of ineffable name and vast strength! ancient, dark one; thou cold, barren, mournful and pernicious! thou whose word is as stone and whose life is abiding. thou ancient and alone impenetrable one! thou who keepest promises, who art weak and weary; whose cares are greater than any other, knowing neither pleasure nor joy; thou old and cunning, supreme in artifice! bringer of ruin

pecially prepared cord. invoke the dark power, using the circle crosses and the counterclockwise circumambulation, and when you feel that chilly, numbing presence is at hand, only then begin your spell. take the cord in your left hand (always the left hand for operations of darkness, and tie nine deliberate knots in it, starting with one at either end and working inwards. as you do so, chant this incantation, employing your witchly imagination to strongly visualize the result of your spell upon the victim. see him unable to speak or perform whatever the action is you wish to prevent [n] i conjure thee, by night your eyes are blinded! by clay your ears are stopped! by earth your mouth is sealed! by rock your limbs are bound! having tied the last knot, chant "so mote it be" take the knotted

istence is accepted by present-day members of the craft. however, the spell is impressive, and traditional, even with the implied theological red herrings. cast a triangle on a night when the moon is waning, using an incense of wrath and chastisement. decorate your altar with your usual cernunnos embellishments. in the centre of the triangle, place your glowing thurible. summon cernunnos with the incantation "eko, eko azarak, etc" then take a small amount of purified salt, coriander seed, and a small carnelian, or sardstone. not only is this a magical "accumulator" or fascination gem, but it is also a martial red in colour. place it in your pestle and mortar, and grind the substances together. they don't have to be pulverized to a powder, just sufficiently to mix well with one another. div

rator should take the cord in hand and turn to the correct direction, east for gales, south for thunderstorms, west for rain. he must then summon up all the powers of the required element from the depths of his being with all the force of his will, faith, and imagination. traditionally, he should at this point whistle thrice for a wind, clap thrice for thunder, or spit thrice for rain. a metrical incantation of intent devised by the operator should then be thundered forth, punctuated by the untying of the three knots in reverse order to that in which they were tied. should you be disposed to combine the powers of all three elements and raise a hurricane, then you must perform your three operations on separate occasions, tying the knots on top of the previous knots in the same cord, making

MICHAEL FORD A RITE OF THE WEREWOLF

ut in the sufis that the spanish word for witch is bruja, and are considered the children of wisdom. the history of witchcraft and primal sorcery is bound within the yatuivdah and dregvants15 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a 12 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 13 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and

MORALS AND DOGMA

to be considered as part of the divine "the purity of the spirit" says van helmont "is shown through energy and efficaciousness of will. god, by the agency of an infinite will, created the universe, and the same sort of power in an inferior degree, limited more or less by external hindrances, exists in all spiritual beings" the higher we ascend in antiquity, the more does prayer take the form of incantation; and that form it still in a great degree retains, since the rites of public worship are generally considered not merely as an expression of trust or reverence, as real spiritual acts, the effect of which is looked for only within the mind of the worshipper, but as acts from which some direct outward result is anticipated, the attainment of some desired object, of health or wealth, of

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ew beat a hasty retreat. although sadly in want of food and water, the argonauts had decided to proceed on their journey rather than face so powerful an opponent, when medea came forward and assured them that if they would trust to her she would destroy the giant. page 260 enveloped in the folds of a rich purple mantle, she stepped on deck, and after invoking the aid of the fates, uttered a magic incantation, which had the effect of throwing talus into a deep sleep. he stretched himself at full length upon the ground, and in doing so grazed his vulnerable ankle against the point of a sharp rock, whereupon a mighty stream of blood gushed forth from the wound. awakened by the pain, he tried to rise, but in vain, and with a mighty groan of anguish the giant fell dead, and his enormous body ro

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

tic magic is that there is a connection between an object and a symbol. for example, make a doll in the likeness of someone you don't like, stick pins in it and the victim gets stabbing pains in his back. or gather together hair and nail clippings, burn them and the person in question gets a fever. it s not always to do something unpleasant. the best way to win the love of a maiden is to chant an incantation three times over an apple, give the fruit to the young girl to eat, and she will surely come to you. the best example of sympathetic magic in witchcraft is the mandrake plant. a rather mysterious plant whose main use in the middle ages was as an aphrodisiac due to its shape, which resembles a certain part of the male anatomy. the powdered root of the mandrake was burned over a fire wit

he panicked, and could feel the invisible entity begin to drawn near to him. very quickly he left the room thinking, this can t be happening. upon entering the anteroom, he saw a transparent being looking directly at him. it began to move forward, and as it did the lights began to flicker and eventually went out. by now derek was scared out of his wits, he went back into his study and located an incantation given to him by a friend. he read the incantation repeatedly, but could still feel the entity getting closer and closer. then suddenly, it was gone. not surprisingly, the whole weird experience left derek feeling completely drained and exhausted. to make absolutely certain that this doesn t happen to you, here is a powerful cabalistic ritual that will send any unfriendly spirits back w

NECRONOMICON ALAZIF

if.html 10/10/2003 ye unction of khephnes ye egyptian whosoever anointeth his head with the ointment of khephnes shall in sleep be grabted true visions of time yet to come when ye moon increaseth in her light place in an earthen crucible a goodly quantity of oil of ye lotus, sprinkle with one once powdered mandragora and stir well with ye forked twig of ye wild thorn bush. having so done utter ye incantation of yebsu (taken fron diverse lines in ye papyrus) thus: i am the lord of spirits, oridimbai, sonadir, episghes, i am ubaste, ptho born of binui sphe, phas; in the name of auebothiabathabaithobeuee give power to my spell o nasira oapkis shfe, give power chons-in-thebes-nefer-hotep, ophois, give power! o bakaxikhekh! add to ye potion pinch of red earth, nine drops natron, for drops balsa

make the sign of caput draconis) o thou who art the gate and the way come forth come forth thy servant calleth thee (make the sign of kish) benatir! cararkau! dedos! yog-sothoth! come forth! come forth! i speak the words, i break thy bonds, the seal is cast aside, pass through the gate and enter the world i maketh thy mighty sign (make the sign of the voor) trace the pentagram of fire and say the incantation that causeth the great one to manifest before the gate: ye incantation zyweso, wecato, keoso, xunewe-rurom xeverator. menhatoy, zywethorosto zuy, zururogos yog-sothoth! orary ysgewot, homor athanatos nywe zumquros, ysechyroroseth xoneozebethoos azathoth! xono, zuwezet, quyhet kesos ysgeboth nyarlathotep; zuy rumoy quano duzy xeuerator, ysheto, thyym, quaowe xeuerator phoe nagoo, hastur

ve power over his minions. in the day and hour of the moon with sun in scorpio prepare thou a waxen tablet and enscribe thereon the seals of cthulhu and dagon; suffumigate with the incense of zkauba and set aside. on hallowmas eve thou must travel to some lonely place where high ground overlooks the ocean. take up the tablet in thy right hand and make of the sign of kish with thy left. recite the incantation thrice and when the final word of the third utterance dieth in the air cast thou the tablet into the waves saying 'in his house at r'lyeh dead cthulhu waits dreaming, yet he shall rise and his kingdom shall cover the earth' al azif page 14 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 and he shall come unto you in sleep and show his sign with which ye sh

ord of the third utterance dieth in the air cast thou the tablet into the waves saying 'in his house at r'lyeh dead cthulhu waits dreaming, yet he shall rise and his kingdom shall cover the earth' al azif page 14 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 and he shall come unto you in sleep and show his sign with which ye shall unlock the secrets of the deep. ye incantation o thou that lieth dead but ever dreameth, hear, thy servant calleth thee. hear me o mighty cthulhu' hear me lord of dreams! in thy tower at r'lyeh they have sealed ye, but dagon shall break thy accursed bonds, and thy kingdom shall rise once more. the deep ones knoweth thy secret name, the hydra knoweth thy lair; give forth thy sign that i may know thy will upon the earth. when death d

r at r'lyeh they have sealed ye, but dagon shall break thy accursed bonds, and thy kingdom shall rise once more. the deep ones knoweth thy secret name, the hydra knoweth thy lair; give forth thy sign that i may know thy will upon the earth. when death dies, thy time shall be, and thou shalt sleep no more; grant me the power to still the waves, that i may hear thy call (at ye third repeating of ye incantation cast forth the tablet into ye waves saying: in his house at r'lyeh dead cthulhu waits dreaming, yet he shall rise and his kingdom shall cover the earth. to summon shub-niggurath ye black where the stones have been set up thou shalt call out to shub- niggurath, and unto he that knoweth al azif page 15 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 the sign

th. ye formula of dho-hna whosoever performeth this rite with true understanding shall pass beyond ye gates of creation and enter ye ultimate abyss wherein dwelleth ye vapourous lord s'ngac who eternally pondereth ye mystery of chaos. trace ye angle-web with ye scimitar of barzai and offer the mystic suffumigations with the incense of zkauba. enter ye web by the gate of the north and reciting the incantation of na (thus: zazas, nasatanada, zazas zazas, proceed to ye south-most pinnacle by the path of alpha whereupon make ye, ye sign of kish, pronouncing the triple-word of power thrice (thus so: ohodos-scies-zamoni! proceed thence to ye angle of the north-east chanting the third verse of ye fifth psalm of nyarla- thotep seglecting not to make the quintuple genuflection on passing through ye

ONYX TABLET OF SET

ould i" to "i wonder who's working with setian x; she looks like a genius" 10. take time to remind yourself that you are a iii. look in the mirror and tell yourself that you are a sacred being, consecrated to the prince of darkness. feel your priesthood flow through you, and know that it will inform your actions as you become better acquainted with it. concerning awakening i suggest the following incantation is read twice before any [tos.priests internet mailing list] postings. printing it out is a good idea. as i have expected for a long time, the priesthood has awakened. i [and others] have tried various "jump start" methods over the years. but as is to be expected in a society such as ours, it was the negativism essential to becoming that opened the way. this burst of dialogue is a good

RUBY TABLET OF SET

pt keys of enoch, which were but a shadow of my true word and now are an affront to me. on april 13, 1584 ce john dee, mathematician and magician to the court of queen elizabeth i, undertook a series of workings in cracow, poland. with the assistance of edward kelley, he wrote into his diaries a series of nineteen magical incantations in what he called the "enochian or angelic language" with each incantation or key dee provided an english translation, also communicated by the angels to kelley. in 1659 the dee diaries containing the keys were published by meric. casaubon as a true and faithful relation of what passed for many yeers between dr. john dee and some spirits.3 the attribution of the keys or language to enoch is interesting insofar as he is a remarkable individual in legend. descr

pt keys of enoch, which were but a shadow of my true word and now are an affront to me. on april 13, 1584 ce john dee, mathematician and magician to the court of queen elizabeth i, undertook a series of workings in cracow, poland. with the assistance of edward kelley, he wrote into his diaries a series of nineteen magical incantations in what he called the "enochian or angelic language" with each incantation or key, dee provided an english translation, also communicated by the angels to kelley. the dee diaries were eventually deposited in the british museum. in 1659 ce a printed version of the dee diaries including the keys was published by meric. casaubon as a true and faithful relation of what passed for many years between dr. john dee and some spirits. in the late nineteenth century, th

SATANGEL

dern astronomers were. the difference is that these schools also possessed the esoteric wisdom, of which modern science recognises only the outer forms. so it is with the hermeticists, who were well aware of much that we now call psychology, yet also recognised that the human mind is not the limited faculty that modern man supposes. the cracking of this code, through the performance of rituals of incantation, might be self hypnotic psychodrama or actual gateways through which travellers between the dimensions may pass. it matters little. the procedures and results are the same. through the study of the angelic and demonic forms, we can begin to see the traces of a strange evolution of belief. what began on the whole as spirits of nature grew to become the gods of the pagan age. these in tu

e army of hell. arch-demon corresponding to kether. the name has been compared with the punic root mlk, meaning offering and sacrifice. morail (grimorium verum. a subordinate spirit of lucifer. has power to make everything in the world invisible. morpheus (greek, morphe, meaning form, shape. the son of hypnos, the lord of dreams. of no real religious significance, although called in some forms of incantation. muisisin (grimorium verum. a subordinate spirit of lucifer. has power over great lords; he instructs them in all that passes in the republics and the realms of the allies. murmus, murmur, murmux (goetia, 54th spirit. formerly of the order of thrones, now a duke and earl commanding 30 legions. appears as a warrior riding a griffin and wearing a dual crown, preceded by the sound of trum

the techniques they employed had their routes in those same practices described in the grimoire as summoning the denizens of hell. their researches brought a new gift to the traditions of the black arts; that language spoken by the angels and devils, and by all mankind before the fall of the tower of babylon. our source for this knowledge are the nineteen enochian keys, provided below. each is an incantation composed in this language, evoking principles and powers which may be directed by the sorcerer. these appear to have sound grammatical basis, with many words that seem related to hebrew, arabic, and latin. whether divined or constructed, their employment effectively appeals to some deeper part of our consciousness, like a deeply buried memory. the first published source of the enochian

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ip involves ritual objects. very often, worship takes the form of a brief private prayer, often said while the person goes about his or her daily business and passes a roadside shrine. large numbers of these small shrines can be found throughout hindu countries, each devoted to a personal god or goddess that the individual hindu has elected to worship. in all cases, prayer is likely to consist of incantation of the sacred aum and other mantras. the religious rites of hindus fall into three categories. nitya rituals, which take place daily, are performed in the home, and focus on family gods and goddesses. naimittika rituals take place only at certain times of the year, such as festivals. finally, kamya rituals are regarded as optional but desirable. making a pilgrimage is a good example of

SETH IN THE MAGICKAL TEXTS

oresse concludes "there is no doubt about the identification of the god worshipped in this guise, as one of the great figures of gnosticism: the pedestal is engraved with the name aberamentho, which denoted jesus (p. 105. finally, in order "to show what relations already existed between gnosticism and the more confused magical literature in which this fantastic demon appears, doresse refers to an incantation known as the stele of jeou the painter, where the headless god, akephalos, is said to be osiris- onnophris, i.e "osiris the beautiful being. among his names, doresse counts "arbathiao, seth, iao, sabaoth and abrasax (p. 105. let us consider doresse's evidence and arguments. to begin with, it must be pointed out that there is no evidence to the effect that the egyptian god seth was seen

SIR WALLIS BUDGE EGYPTIAN MAGIC

does so "i pierce (here he mentions the name of the limb "that she may think of me" the lover must next write certain words of power on a leaden plate, which must be tied to the wax figures with a string containing three hundred and sixty-five knots, and both figure and plate are to be buried in the grave of some one who has died young or who has been slain by violence. he must then recite a long incantation to the infernal gods, and if all these things be done in a proper manner the lover will obtain the woman's affections. 1 from egypt, by way of greece and rome, the use of p. 98 wax figures passed into western europe and england, and in the middle ages it found great favour with those who interested themselves in the working of the "black art" or who wished to do their neighbour or enem

SOLOMON

3, thou light them at dawn in the sun alight, then wilt thou see the heavenly dragons, how they wind themselves along and drag the chariot of the sun [1. perhaps the "sea-bulbs" were the balls of hair-like texture which the sea washes up on mediterranean shores, e.g. in tunisia. 2. perhaps "in a row" should be read. 3. for the condition here insisted on cp. dieterich, abrasax, p. 141, where in an incantation ceremonial purity is similarly insisted on. the ritual of a magic papyrus given by dieterich, p. 169, is very similar to that here prescribed in the testament] 32. and i solomon, having heard this, rebuked him, and said "silence for this present [1, and continue to saw the marbles as i commanded thee" and i solomon praised god, and commanded another demon to present himself to me. and

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ut magic. it explains in meticulous detail the techniques and strategies that can be used to create a personal transformation of consciousness (this is the greatest of all magic. given this particular approach (magic being related to shifts in consciousness and perception, this book is not about psychology- although that plays an important aspect within this text. it is also not a book of magical incantation and ritual, you will not find spells here, although the reader can leave this book with a way to practice effective magical ritual. what you will find is a model of magical theory whose purpose is to aid he or she in creating their very own spiritual independence. the platen and model used here is resonance. this platen will be discussed in greater detail, and its individual parts show

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

ry of ancient babylon and..pharaohic egypt. craig heimbichner blood on the altar kabbalism is a system of jewish mysticism and magic and is the foundational element in modern witchcraft. virtually all of the great witches and sorcerers of this century were kabbalists. william j. schnoebelen, the dark side of freemasonry the hebrew cabala is a series of occultic writings that are as demonic as any incantation ever uttered in witchcraft. webster's dictionary tells us the cabala (sometimes spelled kabbala) is "an occult religious philosophy developed by certain jewish rabbis" james lloyd the apocalypse chronicles (vol. vii, no. 1, 2005) 426 codex magica sorcery is commonplace in the depraved religious rituals of cabalistic judaism. here a rabbi is seen carrying a chicken off to be sacrificed

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

s further exploration, but which is used as a tentative explanation until further data confirms or denies it. from the greek hupothesis meaning foundation or base. ice age any of the periods of extreme cold or glacial epochs in the history of earth when temperatures fell, resulting in large areas of earth s surface covered with glaciers; the most recent one occurring during the pleistocene epoch. incantation from fourteenth-century french, cantare, meaning to sing via latin incantare to chant. the chanting, recitation or uttering of words supposed to produce a magical effect or power. incarnation a period of time in which a spirit or soul dwells in a bodily form or condition. one of a series of lives spent in a physical form. indigenous from a mid-seventeenth century word indigena, literal

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ointment made of the fat of a freshly killed animal and a special mixture of herbs. the person who wished to accomplish the lupine transformation should also wear a belt made of human or wolf skin around the waist, then cover his or her body with the pelt of a wolf. to accelerate the process of shapeshifting, the apprentice werewolf should drink beer mixed with blood and recite an ancient magical incantation. the prefix were in old english means man, so coupled with wolf, it designates a creature that can alter its appearance from human to beast and become a man wolf. in french, the werewolf is known asloup garou; in spanish, hombre lobo; italian, lupo manaro; portuguese, lobizon or lobo home; polish, wilkolak; russian, olkolka or volkulaku; and in greek, brukolakas. native american tribes

s further exploration, but which is used as a tentative explanation until further data confirms or denies it. from the greek hupothesis meaning foundation or base. ice age any of the periods of extreme cold or glacial epochs in the history of earth when temperatures fell, resulting in large areas of earth s surface covered with glaciers; the most recent one occurring during the pleistocene epoch. incantation from fourteenth-century french, cantare, meaning to sing via latin incantare to chant. the chanting, recitation or uttering of words supposed to produce a magical effect or power. incarnation a period of time in which a spirit or soul dwells in a bodily form or condition. one of a series of lives spent in a physical form. indigenous from a mid-seventeenth century word indigena, literal

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

dle. evocation the act of calling forth, drawing out or summoning an event or memory from the past, as in recreating. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 114 magic and sorcery gnostic from the greek, gnostikos, meaning gconcerning knowledge. h a believer in gnosticism, or relating to or possessing spiritual or intellectual knowledge or wisdom. incantation from fourteenth-century french, cantare, meaning gto sing h via latin. incantare. gto chant. h the chanting, recitation or uttering of words supposed to produce a magical effect or power. inquisition fourteenth century, from latin inquirere via old french inquisicion, meaning gto inquire. h in the thirteenth century, roman catholicism appointed a special tribunal or committee whose chi

perstition, religious belief, cultural practices, or personal associations. a ggood luck charm, h an object that symbolizes some important event, or a sacred religious item all possess some significance that combines with personal conviction to bring a sense of power, protection, and influence. the word gcharm, h however, did not always refer to an object of good luck. in the past, a charm was an incantation or inscription meant to result in an act of magic. amulets and talismans are objects intended to attract good luck and ward off bad luck. an amulet is most often a stone or a piece of metal with either an inscription or figures engraved on it. when talismans are crafted, the maker usually follows a ritual in order to infuse the talisman with a certain power. for example, a talisman cra

luck for the coming year, the scandinavians of old ignited a bundle of kindling and conducted a religious ceremony that was designed to encourage the sun to return from the long night of darkness. for many centuries, candles have been very popular in the practice of certain rites of magic. in the middle ages, it was believed that a candle formed in the image of a woman and burned with the proper incantation could bring love to a man seeking the favor of a particular lady. according to tradition, a red-colored candle brought about the best results. first, according to the charm, the candle was to be anointed with perfume to signify femininity. then, after the candle had burned for a few minutes a brief invocation was offered to loving spirits to bring the man fs love to him forevermore. th

ind. the fifth knot was done to the left, assuring fidelity throughout their lifetimes. the sixth knot was bound on the right, binding the exclusivity of their affections, one to the other. the last knot, the seventh, was secured to the left and the officiator declared that the two should stand always within the circle of their love and happiness, unable to be separated by any power of earth. the incantation completed, the maker of the ritual would then bind the two ends of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 180 objects of mystery and power chinese jade knife, c. 2500.2000 b.c.e (corbis corporation) cord together and wear it in the manner of a garter upon her or his left arm above the elbow. the gseven-knot-love-garter h was to be

nd reaches his or her hands behind so that they might touch the bark of the tree. in this position, the magus chants: 0 tree; strong tree; king tree: take thou this weakness of my back. give me strength instead. that i may be as upright as thyself between the heavens (look up) and the earth beneath (look down. secure from storm and blessed in every branch. may this be so! the magician repeats the incantation until a feeling of rapport is established with the tree. when it is felt that the treatment is over, the magician breaks contact gently and thanks the nature spirits for their help. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. cirlot, j. e. a dictionary of symbols. translated by jack sage. new york: barnes& noble, 1993. gaskell, g. a. dictionary

further exploration, but which is used as a tentative explanation until further data confirms or denies it. from the greek hupothesis meaning foundation or base. ice age any of the periods of extreme cold or glacial epochs in the history of earth when temperatures fell, resulting in large areas of earth fs surface covered with glaciers; the most recent one occurring during the pleistocene epoch. incantation from fourteenth-century french, cantare, meaning gto sing h via latin. incantare. gto chant. h the chanting, recitation or uttering of words supposed to produce a magical effect or power. incarnation a period of time in which a spirit or soul dwells in a bodily form or condition. one of a series of lives spent in a physical form. indigenous from a mid-seventeenth century word indigena

THE GOD OF THE WITCHES

the names for the god is robin, which when given to puck is robin goodfellow. itis so common a term for the "devil" as to be almost a generic name for him "some robin the divell, or i wotnot what spirit of the ayre.[45] dame alice kyteler called her god, robin artisson, and the somersetwitches[46] cried out "robin" when summoning their grandmaster to a meeting, or even when about to makea private incantation; in the latter case they also added the words "o satan, give me my purpose, and thenproceeded to divine by the animal which appeared.a fact, noted by many writers and still unexplained, is the connection between robin goodfellow and robinhood. grimm remarks on it but gives no reason for his opinion, though the evidence shows that theconnection is there. the cult of robin hood was wides

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

out in the sufis that the spanish word for witch is bruja, and are considered the children of wisdom. the history of witchcraft and primal sorcery is bound within the yatuivdah and dregvants7 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. 4 angels are considered by abu-hamid mohammed al-ghazali to be the h

THE MARTINIST OPERATIVE GENERAL RITUAL

e incense: o lord, my power is in thy name, etc. etc. let us pray. deign, 0 lord, to bless) and to sanctify) this incense and to accept its perfume of sweet scent by the intercession of all thy elect, of all thy saints and all thy 15 angels. o merciful lord, may this aromatic combination become perpetual defense of thy servants redeemed by thy precious blood, against all evil spirits, against any incantation, prestiges and any other diabolical vexations uttered and exerted over the world. may this incense become the means of perpetual expulsion of all spirits of prevarication and may the diabolic malefice or molestation never be able to sojourn in whatever place this perfume gives off its sweet scent; but be chased away and disappear under the immensity of thy might and thy force. may in r

THE NECRONOMICON SIMON VERSION

arab, the second part" the second part if the most chilling. the author has, by this stage in the writing of his opus, become fearful for his soul and begins to repeat himself in the text, saying things he has already said in previous chapters as though having forgotten he had said them, or perhaps to stress their importance. the second testimony is riddled through with non sequiturs and bits of incantation. he does not finish the book. it trails off where he would have signed it, presumably, in the arab manner, but giving his lineage. instead, it ends before he can name himself or even one relation. we can only imagine with horror what fate befell this noble sage. another problem that confronts the editor is the suspected frequency of the copyist's glosses; that is, there do seem to be o

even he did not know the exact meaning of much of the conjurations in the old tongue, but viewed it as a 'barbarous' tongue' which must be preserved because of its essential power. indeed, with the publication of this book, sumerian may become as popular among magicians as the strange, angelic language of enochian, discovered by dr. dee in elizabeth england. in greek, in the original ms, a common incantation would look something like this (using roman characters for the greek 'o kakos theos 'o kakos daimon 'o daimon pneuma tou ouranou thumethere! pneuma tes ges thumethate (o wicked god o wicked demon o demon spirit of the sky, remember! spirit of the earth, remember) yet, a word like shammash, the name of the solar deity, would read samas or sammas, and in the text of the necronomicon we w

the race of watchers are said not to care what they watch, save that they follow orders. they are somewhat mindless creatures, but quite effective. perhaps they correspond toe lovecraft's shuggoths, save that the latter become unweildly and difficult to manage. after the watcher, comes the maklu text, which appears to be a collection of exorcisms, which includes the famous "xilka xilka besa besa" incantation, in the original, to which a translation has been appended in this work- a translation evidently not at hand when the author compiled the ms. thus, for the first time, this muchrumoured exorcism is available in full and in english. after this, the "book of calling" needs little explanation. it is the grimoire of the necronomicon, containing the formulae of ritual conjuration, as well a

invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the star in thy right hand, and whisper its name softly upon it. sixth, thou must recite the incantation of the walking, loudly, and in a clear voice, as thou walkest about the gate in a circular fashion, beginning at the north and walking to the east, then to the south, and to the west, the number of turns being equal to the special number of the star. seventh, thou must needs arrive back at the centre of the gate, before thine altar, at which time thou must fall to the ground, looking n

thou know not thy name, he will forbid thee entrance and thou wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to

ver. open thy mouth in sorceries against me no more! i have handed thine image over into the flames of gibil! burn, mad fiend! boil, mad god! may the burning girra untie thy knots! may the flames of gibil untie your cord! may the law of the burning seize your throat! may the law of the burning avenge me! it is not i, but marduk, son of enki, masters in magick, that commands thee! kakkammu! kanpa! incantation against the ancient ones (to be recited each year, when the bear hangs from its tail in the heavens) destructive storms and evil winds are they an evil blast, herald of the baneful storm an evil blast, forerunner of the baneful storm they are mighty children, ancient ones heralds of pestilence throne-bearers of ninnkigal they are the flood which rusheth through the land seven gods of t

ug xul ala xul gidim xul mulla xul dingir xul masqim xul zi anna kanpa! zi kia kanpa zi dingir enlil la lugal kurkur ra ge kanpa! zi dingir ninlil la nin kurkur ra ge kanpa! zi dingir ninib ibila esharra ge kanpa! zi dingir ninni nin kurkur ra ge kanpa! zi dingir a nunna dingir galgalla e ne kanpa! zi dingir anna kanpa! zi dingir kia kanpa! bababararara ante maldada! bababararara ante gege enene! incantation of protection against the workers of the ancient ones shammash sha kashshapiya kasshap tiya epishya mushtepish tiya! kima tinur khuturshuna l'rim! lichulu lizubu u littaattuku! e pishtashunu kima meh naadu ina tikhi likhtu! shunu limutuma anaku lu'ubluyi! shunu linishuma anaku lu'udnin! shunu li'iktishuma anaku luuppatari! tirrama shaluti sha kashshapti sha ruchi ye ipushu shupi yi ark

pa! zi dingir ninib ibbila esharrage kanpa! zi dingir ninnini kurkurrage gigshi inn bhabbharage kanpa! zi dingir annunna dingir galgallaenege kanpa! kakammu! the binding of the evil sorcerers (when thou art haunted by the spells of the worshippers of the ancient ones, make images of them, one male and one female, and burn them in the flames of the aga mass ssaratu, while pronouncing the following incantation of the binding) i invoke you, gods of the night together with you i call to the night, to the covered woman i call in the evening, at midnight, and in the morning because they have enchanted me the sorcerer and the sorceress have bound me my god and my goddess cry over me. i am plagued with pain because of illness. i stand upright, i cannot lie down neither during the night nor during

honey. the word of my doom which they have spoken, may they melt like wax! the spell that they worked, may it pour away like honey. their knot it broken! their work destroyed! all their speech fills the deserts and the wastes according to the decree which the gods of the night have issued. it is finished. another binding of the sorcerers (take a cord with ten knots. as you recite each line of the incantation, untie one knot. when this is finished, throw the cord into the flames and give thanks to the gods) my images have you given over to the dead; turn back! my images have you seen with the dead; turn back! my images have you thrown to the side of the dead; turn back! my images have you thrown to the ground of the dead; turn back! my images have you buried in the coffin with the dead; tur

n back! my images have you locked into the gate of wall; turn back! my images have you given over to the god of fire; turn back! a most excellent charm against the hordes of demons that assail in the night (may be chanted while walking around the circumference of the circle, and sprinkling the vicinity with sweet water, using a pine cone or golden brush. an image of a fish may be at hand, and the incantation pronounced clearly, every word, either whispered softly, or shouted loudly) isa ya! isa ya! ri ega! ri ega! bi esha bi esha! xiyilqa! xiyilqa! duppira atlaka isa ya u ri ega limuttikunu kima qutri litilli shami ye ina zumri ya isa ya ina zumri ya ri ega ina zumri ya bi esha ina zumri ya xiyilqa ina zumri ya duppira ina zumri ya atlaka ina zumri ya la tatara ina zumri ya la tetixxi ye i

three times over an apple or a pomegranate; give the fruit to the woman to drink of the juices, and she will surely come to you) munus sigsigga ag bara ye innin aggish xashxur gishnu urma shaziga bara ye zigashubba na agsishamaziga namza ye innin durre esh akki ugu agba andagub! to recover potency (tie thee knots in a harp string; entwine around both right and left hands, and chant the following incantation seven times, and potency will return) lillik im linu ush kiri lishtakssir erpetumma tiku littuk ni yish libbi ia lu amesh id ginmesh ishari lu sayan sayammi ye la urrada ultu muxxisha! the crown of anu of calling the frontlet of calling the copper dagger of inanna of calling the seal of the north gate the seal of the east gate the seal of the south gate the seal of the west gate one ty

agick among the gods. from the blood of kingu he fashioned man. he constructed watchtowers for the elder gods fixing their astral bodies as constellations that they may watch the gate of absu the gate of tiamat they watch the gate of kingu they oversee the gate whose guardian is iak sakkak they bind. all the elder powers resist the force of ancient artistry the magick spell of the oldest ones the incantation of the primal power the mountain kur, the serpent god the mountain mashu, that of magick the dead kutulu, dead but dreaming tiamat, dead but dreaming absu, kingu, dead but dreaming and shall their generation come again? we are the lost ones from a time before time from a land beyond the stars from the age when anu walked the earth in company of bright angels. we have survived the first

of the dead in its place i eat in the court prepared water of the cult of the dead in its place i drink a queen am i, who has become estranged to the cities she that comes from the lowlands in a sunken boat am i. i am the virgin goddess hostile to my city a stranger in my streets. musigamenna uruma bur me yensulamu girme en! oh, spirit, who understand thee? who comprehend thee? now, there are two incantation to the ancient ones set down here, which are well known to the sorcerers of the night, they who make images and burn them by the moon and by other things. and they burn them by the moon and by other things. and they burn unlawful grasses and herbs, and raise tremendous evils, and their words are never written down, it is said. but there are. and they are prayers of emptiness and darkne

you will see the name of the sorcerer or sorceress written within it. and then you will be able to send the watcher to bring the curse. and that person will die. or thou mayest call upon ishtar to protect thee from the spells of sorcery. and for this, the mandal must be prepared as always, and a figure of ishtar be upon the altar, and incantations made to summon her assistance, like the following incantation that is ancient, from the priests of ur: who art thou, o witch, that seekest me? thou hast taken the road thou hast come after me thou hast sought me continually for my destruction thou hast continually plotted an evil thing against me thou hast encompassed me thou hast sought me out thou hast gone forth and followed my steps but i, by the command of the queen ishtar am clothed in terr

THE SECRET RITUALS OF THE OTO

flect that the eucharist is of such nature that some result will follow, for the grace of god cannot wholly be balked and fail of its effect, yet it will be better daily as thou followest out this path. and if thou work with intelligence and energy, thou shouldst attain the highest perfection and accomplish the great work before the earth hath twice fulfilled her orbit. so mote it be. of rhythmic incantation this elixir is the germ of life. therefore, although the most powerful, the most radiant thing that existeth in the whole universe, being as it were the very eidolon of our father the sun, it is also the most delicate and sensitive of all things. during the preparation as at the consummation do thou guard it with flaming swords set every way to keep its gate; and do thou cherish it, an

the most delicate and sensitive of all things. during the preparation as at the consummation do thou guard it with flaming swords set every way to keep its gate; and do thou cherish it, and involve therein the light of the most high and the might of the forces of thine operation. and this mayest thou do on this wise. first, let thine whole work be within the magick circle. next, let the powers of incantation (as may be appropriate) utter themselves forth by spells and invocations. lastly, at the beginning of the work proper, and thence throughout, let there be one incantation rhythmic with the progress of the work. for a work venereal: tu venus orta mari venias tu filia patris, exaudi penis carmina blanda, precor, ne sit culpa nates nobis futuisse viriles, sed caleat cunnus semper amore me

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

oman power, for the first very distinct traces of its worship which we find afterwards introduce it under this name, which subsequently took in french the form fesne. the medi val worship of the fascinum is first spoken of in the eighth century. an ecclesiastical tract entitled judicia sacerdotalia de criminibus,1 which is ascribed to the end of that century, directs that if any one has performed incantation to the fascinum, or any incantation whatever, except any one who chaunts the creed or the lord s prayer, let him do penance on bread and water during three lents. an act of the 1 mart ne and durand, veterum scriptorum amplissima collectio, tom. vii, p. 35. si quis pr cantaverit ad fascinum, vel qualescumque pr cantiones excepto symbolum sunctum aut orationum domincam qui cantat et cui

TYSON DONALD NEW MILLENNIUM MAGIC

ease as the moon waxed and decrease with the moon's waning. in addition, the heart of the spirit might be symbolically imprisoned in a small ball of wax to ensure its instant obedience. the magus would take care to guard this ball with signs and words of power to keep it safe from the spirit. the moment the spirit outlived its usefulness, the magus would cast the wax ball into a fire, speaking an incantation for the complete destruction of the spirit. a competent magus will suffer no threat from telesmatic images. the danger lies in becoming fond of such beings, or even growing to love them. if this happens the magus may lack the will to kill them, and then his or her danger becomes great. at first subservient and fawning, the spirits will draw on the hidden powers of the higher self of th

TYSON DONALD SOUL FLIGHT

xed crooked and hard, her nailes turned into clawes, and so she became an owle. then she cried and screeched like a bird of that kinde, and willing to proove her force, mooved her selfe from the ground by little and little, ti1 at last she flew quite away.lr notice that the metamorphosis from woman to owl was not effected solely by means of the ointment, but was triggered with the muttering of an incantation. this suggests that it took place in a ritual context, although apuleius does not bother to describe any other aspects of the ritual. elizabeth style, accused of witchcraft in somerset, england, in 1664, gave her version of the flying incantation to her inquisitors. after anointing her forehead and the insides of her wrists with a greenish, raw-smelling oil that was brought to her by a

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

very spirit of evil and to every venomous reptile. the spells, which are cut in hieroglyphics on all the parts of the stele not occupied by figures of gods, were of the most potent character, for they contained the actual words by which the gods vanquished the powers of darkness and evil. these spells form the texts which are printed on p. 142 ff, and may be thus summarized- the first spell is an incantation directed against reptiles and noxious creatures in general. the chief of these was apep, the great enemy of ra, who took the form of a huge serpent that "resembled the intestines" and the spell doomed him to decapitation, and burning and backing in pieces. these things would be effected by serqet, the scorpion-goddess. the second part of the spell was directed against the poison of ape

WHO ARE THE DRACONIANS

lutely unbelievable. i have been told that it is not uncommon for families to break up after such an experience. i finally reached the point where i no longer care what people think of me' foster said "he said he wasn't fully aware of what had happened to him over the years until the 1980s. in 1981 he was sitting outside his home in lincoln with a friend and on a lark, they both said a prayer (or incantation- branton) that they would see a flying saucer and soon after, one appeared, he said "on another occasion in march, 1966, he saw a light out behind the trees as he sat on his patio, he said, and the sight triggered a distant memory of something that had happened to him when he was in grade school in lincoln in 1950 "he said 40 or 50 people were outside watching a movie when swirling lig

ZOETIC GRIMOIRE OF ZOS

rained singly in their own parts and in the response expected of them. they play a passive role, for the promise of untold ecstasy. the witches take the active part throughout: thus the symbolic levitation by besom-handle. there is a meeting-place and an elaborate ritual which is an extensive hypnotic to over-ride all inhibitions. thus, smell, hearing and vision are seduced by incense and mantra (incantation and the ritual-ceremony, while taste and touch are enhanced by the stimuli of wine and oral acts. after complete sexual satiation by oral, anal, or urethral means, there appears an exteriorized hallucination of the predetermined wish which is magical in its reality. no one can say precisely whether certain things happen or not, although each person may have very different and equally v

shape and dimension which must correlate nearly to that of the lingam used so that there is sufficient vacuum. at the moment of orgasm the wish must be imperatively stated. after ejaculation seal the vase with your sigil and with the secret formula of your desire. bury same at midnight, the moon being quartered. when the moon wanes, disinter and pour contents as libation into earth with suitable incantation, and re-bury same. this is the most formidable formula known, never fails and is dangerous hence what is not written must be guessed. from this formula was derived the legend of the genii of the brazen vessel as related by solomon. third formula: the communion of auto-ego of zos this formula is based on that of apollonius the pythagorean philosopher and theurgist, and is the only magic

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

tioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evoc

that their existence extends beyond and is separate from creation. see also immanent. triple goddess: a concept of a deity found in many cultures. may represent the three main phases of the moon- maiden, mother and crone- or, as in celtic tradition especially, three sisters. tulpa: a thought form created by medieval occultists seeking mastery over the elemental beings that they fashioned by their incantations. in extreme cases a tulpa might destroy its creator -hence the warnings of the threefold law. wheel of the year: see eightfold wheel of the year. wicca: a contemporary, neo-pagan religion that regards the divine life source as a part of nature, not a force beyond creation. this divine source of life is manifest as the god and goddess within everything living, male and female, animal

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ction introductory essay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the original manuscript banishings bibliography& suggested reading list the necronomicon the testimony of the mad arab of the zonei and their attributes the book of entrance, and of the walking the incantations of the gates the conjuration of the fire god the conjuration of the watcher the maklu text the book of calling the book of fifty names the magan text the urilia text the testimony of the mad arab, the second part preface to the second edition there are three major individuals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two

ction introductory essay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the original manuscript banishings bibliography& suggested reading list the necronomicon the testimony of the mad arab of the zonei and their attributes the book of entrance, and of the walking the incantations of the gates the conjuration of the fire god the conjuration of the watcher the maklu text the book of calling the book of fifty names the magan text the urilia text the testimony of the mad arab, the second part preface to the second edition there are three major individuals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two

ion as to how these "gates" work, or what he might find there, save to say that the key of one gate lies in mastering the gate before it. the mad arab was either keeping a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding chapter, being prayers proper to each of the celestial gates. the "conjuration of the fire god" follows this, and resembles the others in its mixture of greek and sumerian phrases. it should be noted here that wherever a sumerian phrases. it should be noted here that wherever a sumerian phrase appears in the origi

so; a hissing "s" common to arabic languages z as in "lots; a hard "ts" sound, not quite as in "zoo" remember, in the transliterations which follow, every letter must be pronounced. there are no schwas or silent syllables in sumerian. hence "kia" is pronounced "keeya "kaimanu" is pronounced "ka-ee-mah-nu" or, if spoken rapidly, the two initial vowel sounds slur into 'kigh' rhyming with "high" the incantations should be said carefully and slowly at first, to familiarise oneself with the tongue-twisting phrases. a mistake may prove fatal to the work the spells (translated) where possible, the editor has taken every opportunity to find the original sumerian or akkadian translation of a given greek charm of conjuration. these will be given here. also, the reader will find english translations

rom the maklu text, of which the only extant translation is in the german of tallqvist("die assyrische beschworungsserie maqlu nach dem originalen im british museum herausgegeben" acta societatis scientiarum fennicae, tomm. xx, no. 6, helsingforsiae mdcccxcv. the word "maklu" or "maqlu" itself is controversial, but tallqvist seems to think that it does, indeed, mean "burning; especially so as the incantations to be found therein invariably entail burning something, usually a doll made in the likeness of a witch or evil sorcerer that the magician wished to dispose of. hence, we have here probably the archetype of the great burning times of the inquisition, when people were condemned to a fiery death as witches and pagans. the chant "burn, witch! burn" can be found in the maklu text, in all

he editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably not been effectively summoned in nearly six thousand years. ordinary exorcisms and banishing formulae have thus far proved extremely inadequate: this, by experienced magicians. hence, the following recom

s upon the face of the earth. in such a case, no recourse is to be had until the light of the moon shines upon the earth, for the moon is the eldest among the zonei, and is the starry symbol of our pact. nanna, father of the gods, remember! wherefore, the amulet must be engraved upon pure silver in the full light of the moon, that the moon shine upon it at its working, and the essence of the moon incantations must be performed, and the prescribed rituals as given forth in this book. and the amulet must never be exposed to the light of the sun, for shammash called udu, in his jealousy, will rob the seal of its power. in such a case, it must be bathed in water of camphor, and the incantations and ritual performed once again. but, verily, it were better to engrave another. these secrets i giv

. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth once more! kakammu! selah! of the zonei an

der of lights, built of old in babylon and at ur, is white. this is her seal, which you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden ob

that slays the man. then cane he hope to have power over the demons that plague the mind and the body, pulling at the hair and grasping at the hands, and the screaming vile names into the airs of the night. for what comes on the wind can only be slain by he who knows the wind; and what comes on the seas can only be slain by he who knows the waters. this is it written, in the ancient covenant. the incantations of the gates the invocation of the nanna gate spirit of the moon, remember! nanna, father of the astral gods, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lord, hero of the gods, who in heaven and upon the earth is exal

yes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never raises the sword or fights the idimmi, save when the covenant is invoked by none less than the elder gods in their council, like unto the seven glorious aphkhallu. and sometimes the watcher appears as the enemy, ready to devour the priest who has erred in the incantations, or omitted the sacrifice, or acted in defiance of the covenant, for which acts the very elder gods cannot forbid that silent race from exacting its toll. and it is said that some of that race lie waiting for the ancient ones to once more rule the cosmos, that they may be given the right hand of honour, and that such as these are lawless. this is what is said. the preliminary invocati

cred precincts until the watcher has been given this license, else he will devour thee. such are the laws. and he care not what he watches, only that he obey the priest. the maklu text here are the banishments, the burnings, and the bindings handed down to us by enki, the master. they are to be performed over the aga mass ssaratu by the priest, with the appropriate images as described herein. the incantations must be recited after the watcher has been summoned, and he will do the deeds set down for him by the incantations. when he returns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seve

nir kunushi shadu yu likattin kunushi shadu yu dannu elikunu limqut ina zumri ya lu yu tapparrasama! the book of calling this is the book of the ceremonies of calling, handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowl

at whose name even ereshkigal gives fright, and the dread kutulu strains at his bonds: mummu tiamat queen of the ancient ones! know, sixthly, that thou shalt not seek the operations of this magick save by the rules and governments set down herein, for to do other is to take the most awful risk, for thyself and for all mankind. therefore, heed these words carefully, and change not the words of the incantations, whether thou understand them, or understand them not, for they are the words of the pacts made of old, and before time. so, say them softly if the formula is "softly, or shout them aloud if the formula is "aloud, but change not one measure lest thou call something else, and it be your final hour. know, seventhly, of the things thou art to expect in the commission of this most sacred

agon gods, and the sea monsters, and the gods of the deep. watch also the days. the day when the great bear hangs lowest in the sky, and the quarters of the year measured thereof in the four directions measured thereof, for there the gates may be opened and care must needs be taken to ensure that the gates remain forever closed. they must be sealed with the elder sign accompanied by the rites and incantations proper. the fifty names here follow, with their signs and powers. they may be summoned after the priest has ascended to that step on the ladder of lights and gained entrance to that sacred city. the signs should be engraved on parchment or sealed in clay and placed upon the altar at the calling. and in the perfumes should be of cedar, and strong, sweet-smelling resins. and the calling

naught but tiamat remained. the great serpent, the enormous worm the snake with iron teeth the snake with sharpened claw the snake with eyes of death, she lunged at marduk with a roar with a curse she lunged. marduk struck with the disc of power blinded tiamat's eyes of death the monster heaved and raised its back struck forth in all directions spitting ancient words of power screamed the ancient incantations marduk struck again and blew an evil wind into her body which filled the raging, wicked serpent marduk shot between her jaws the charmed arrow of enki's magick marduk struck again and severed the head of tiamat from its body. and all was silent. remember! marduk victor took the tablets of destiny unbidden hung them around his neck. acclaimed of the elder gods was he. first among the e

the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense! the urilia text the following is the text of urilia, the book of the worm. it contains the formulae by which the wreakers of havoc perform their rites. these are the prayers of the ensnarers, the liers-in-wait, the blind fiends of chaos, the most ancient evil. these incantations are said by the hidden priests and creatures of these powers, defeated by the elders and the seven powers, led by marduk, supported by enki and the whole host of igigi; defeaters of the old serpent, the ancient worm, tiamat, the abyss, also called kutulu the corpse-enki, yet who lies not dead, but dreaming; he whom secret priests, initiated into the black rites, whose names are writ f

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

onception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. the magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. he supplicates no higher power: he sues the favour of no fickle and wayward being: he abases himself before no awful deity. yet his power, great as he believes it to be, is by no means arbitrary and unlimited. he can wield it only so long as he strictly conforms to the rules of his art, or to what m

every relation with every other human being and every circumstance, depend upon magick and the right comprehension and right application thereof. i "definition" magick is the science and art of causing change to occur in conformity with will. xii (illustration: it is my will to inform the world of certain facts within my knowledge. i therefore take "magical weapons, pen, ink, and paper; i write "incantations- these sentences- in the "magical language" i.e. that which is understood by the people i wish to instruct; i call forth "spirits, such as printers, publishers, booksellers, and so forth, and constrain them to convey my message to those people. the composition and distribution of this book is thus an act of magick by which i cause changes to take place in conformity with my will<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

e in the definition, postulate and theorems given in my comprehensive (but, alas! too advanced and too technical) treatise on the subject. here we are! i. definition: magick is the science and art of causing change to occur in conformity with will (illustration: it is my will to inform the world of certain facts within my knowledge. i therefore take "magical weapons" pen, ink, and paper; i write "incantations- these sentences- in the "magical language" i.e. that which is understood by people i wish to instruct. i call forth "spirits" such as printers, publishers, booksellers, and so forth, and constrain them to convey my message to those people. the composition and distribution is thus an act of- magick- by which i cause changes to take place in conformity with my will.8) ii. postulate: an

de of a hill in which there was a big transparent block of ice enclosing the naked body of a man- a white man, not a native- apparently about thirty years of age with no sign of a wound anywhere. the man's head, which was clean-shaven, was outside the block of ice; the eyes were closed and the features were european. the shaman then lit a fire and burnt some leaves, threw powder on them muttering incantations, and there was a heavy aromatic smoke. he said in russian to the bolshevik 'ask what you want to know' the bolshevik spoke in german; he was sure that the shaman knew no german, but he was equally sure he saw the lips move and heard it answer, clearly, in german. he asked what would happen to russia, and what would happen to him. from the moving lips of the corpse came the reply that

ALEISTER CROWLEY SEPHER SEPHIROTH

ay xr) dispersed rzb sojourned, dwelt; whelp rwg oppressed brz ornament, splendour, honour; the supernal benignity; hadar (the hebrew version of the syriac hadad, gthe sun h, from the egyptian hadit; see 156& i.r.q. 994) rdh 210 adam primus: the first man (see 607) rhd) choice rxb pass on, fly xrb to decide, determine rzg to dwell; circle, cycle; generation rwd to conceive hrh a joining of words; incantations; to conjoin; a brother rbx a sword brx n.o.x (liber vii, 1:40; liber 333 caps. 1& 29) c( n points, pricks, dots mydwqn amulet, magic square (mq giants mylpn rushing water yr bloom, blossom; hawk (cn 211 (worthy) rxb) a lion yr) strong rwbg a flash; lightning hr)h a girdle rgx a flood r)y the fear (i.e. wonderment [of hwhy (cf. 611 )ry 212 great voice rwbd splendour; to enlighten rhz t

ALEX SANDERS THE KING OF THE WITCHES

e district of southern france. it depicts a man clad in a stag's skin, with antlers on his head-the horned god, a symbol of benevolent power in primitive times. another, a man disguised as a jackal, carved on slate, dates back to archaic egypt. in about 1100 b.c. women and officers of the harem of rameses iii were brought to trial for making wax images of the pharaoh to the accompaniment of magic incantations. these images were fith-faths, still used by witches today against their enemies. history shows that, as a new religion succeeds the old, the i gods of the latter are invariably condemned as the devils of the former, and it was thus that the pagan god became the christian devil. ill spite of this, christianity and witchcraft co-existed peaceably for centuries. in britain, for instance

es, modem white witches, who are the subject ofthis book, believe that they are descended from, and adhere to, a separate tradition embracing the worship not of satan, but of the homed god and the earth mother-symbol of fertility, the oldest goddess known to man. certain aspects of white-witch dogma can be traced in ancient religions all over the world, in druidical beliefs, for instance, and the incantations in runic have been passed from generation to generation. white witchcraft is invariably confmed to doing good, restraining evil and promoting fertility. but although some attempt was made in the middle ages* often confused, erroneously, with the term 'coven. the latter is much more recent and refers to the basic organizational grouping of thirteen witches-six couples and a leader, or

chen. she had banked up the fire with small coal to deaden its glow and now she led alex into the centre of the circle. the air was heavy with incense burning in four bowls placed at intervals round the perimeter. she handed him his own athame and told him she was going to consecrate it. the boy had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had never heard before. he felt peculiar, his bare body pressed close to hers, but she was deadly serious and already he firmly believed in her magic. when they rose, she led him outside into the yard where she told him to raise his athame to the moon and repeat the words of the ritual. it was his first 'calling down the moon' ceremony. although magic, witchcraft and the ever-incre

s a witch, she worked to cure their ailments, both physical and mental 'if i can help others, why can't i help myself' alex once asked her. he was referred to his book of shadows and told to attend to the basic rules-ask, never command; be grateful for what you get even though it is not exactly what you want. now as it happened, alex for once knew exactly what he wanted. he worked out a series of incantations, and dreamed of a pair of magnificent brown boots. three days later, on his way to school, he saw a splendid second-hand bicycle on sale for fifteen shillings. however, he didn't have one shilling, let alone fifteen, and his mother, who regarded debt as only one step removed from theft, refused to try to borrow the money. the next day he was told of a newsagent looking for a delivery

ident man, shy of emotion and so sensitive that often he had to leave the room when his son's name was mentioned. his wife. maud poured out her frustrated affection on alex and frequently called him 'kenneth' when her husband wasn't present. pampered and cosseted, alex settled down to a life ofidleness, each evening, after his friends had gone to bed, he walked the streets until dawn reciting his incantations which, for the first time in his life, seemed to have lost their magic and, in fact, their whole meaning. true, he had acquired a great degree of comfort without having worked for it, but it had not brought him the happiness he had expected. one night he found himself in a neighbouring road where a large house, riversdale, sheltered under a magnificent chestnut tree. alex stopped and

illiput, sat down before his miniature forest and began to outdoors, ma xine lies on the gro und while alex hold s the fith -fnh t) her breast so that she lljay breathe litl' into it via the cord witches dance naked round the circle to raise the power, while alex, in n ,iw, hold s his sword to the full 11lo()n k.w -5 57 call down the power-fearfully at first and then more boldly as the spells and incantations took hold ofhim. day and night, with only brief pauses in which to drink water and sleep sitting down, he continued, never doubting that he would achieve what he sought, but having no clue as to how it would materialize. then, on the last day, he heard a rushing sound in the air; he felt faint and giddy, and saw little ridges forming in the sand before him. obeying the instructions he

ut they knew nothing of witchcraft. they were practising christians, one being the honorary treasurer of a christian association. both came from upper-class county families and were keeping details of the experiment strictly secret. devil-raising was not likely to be appreciated by either their parents or their employers. diligently they followed the elaborate ritual, invoking the devil, reciting incantations and offering .a1ex as a medium by which it might manifest itself. for awhile nothing happened; then the temperature seemed tofiuctuatewildly and there was pandemonium. atiled coffee table whizzed overhead,smashing itself into fragments against the wall. a heavy oak chest careered across the room and crashed into. an armchair behind one ofthe men.a typewriter hurled itselfinto the air

forays intog rdensallover eneighbou1' hood until there was not a rose to be seen in the entire district' they.charted an elaborate circle surrounded.by. pentacles and the symbolitwatchtowers. the child sat.a little' apart,ll1 a small triangle. he was to be used as a medium through'\vhicli voices might speak. at seven o'clock in the evening they took. their places within the circle and began their incantations. theros scented incense f1lled the room. hour. after.'hour they .called to the gods,repeatingthechants'andsecret mimes according to the instructions in' the key ofso"lomon,'but without result. at midnight they began all over again, remaining silent in between the invocations. suddenly theboy stiffened and cried out,'feat' fear, fear' and' fell. over as if asleep. when they. shook.him

e next day; it had been stolen.:the librarian suggested he try the library at manchester university, and there alex was able to read a copy of the magus hy sir francis barrett, first published in the .early nineteenth century. in it he found described the layout of a black circle containing an egg-shaped crystal through which angels would .manifest themselves. mter 70 making detailed notes of the incantations, alex, joinedhy bill, began his search for the crystal in. antique shops in the city. eventually they found one. for ten nights they set up t e new circle within the old and gazed thr?\lghtheincens sme>ke in the crystal, and on the tenth night the angel appeared in it. its messagewas brief and, to alex, a great disappointrp.en.t.jt instructed bill not to withdraw from his christian be

elevision programme and the interviewer asked him what he thought of the curse. snapping his.[rogers, alex replied 'let them do their worst; this is what i think of the curse' brave words, but when he later returned to his flat with maxine he could feel the evil about them. the darknessseemed to reach out for him. for days he purified it with incense and calleddown the powers with invocations and incantations. only his enormous confidence in his ability to baaish the curse and protect his wife and his covens prevented the rise of panic among his followers. eventually the curse was banished and no one ever doubted alex's mastery of witchcraft again. it was plain that he was innocent ofrevealing the innermost secretsof the brotherhood and had no intention of following huysmans. the witches o

thosepcnnieswhen'ydu saw them lying idle round the dead man's head, weren't you' he asked 'ohyes, master, if you say so. 1 was greedy' she rocked backwards and forwards 'very. well' he said sternly, gathering together a few of.his witch weapons and regalia, and drawing 3; circlearoundher 'i'llworkmywitchcraftnowto dear your head, and tomorrow i shall come to exorcize yout house: while he chanted incantations he was disturbed, andamused, to hear her chiming in with whole passages. fl'om,theps:t1ms. at the culmination of his ceremony he pointed to the now silent woman whose eyes were tightly shut, and told the money to depart. there was a moment's pause,thentheait was filledwith the foulest language alex had ever heard; all in a strong irish accent. alex had thought that. he was dealing wit

woman, gradually the tension eased and the voice died away. mrs peters opened her eyes in surprise 'have i been asleep' alex assured her that everything .was all right, and he gathered together his regalia and offered. to escort her home so that he could exorcise.her house without. delay. all was quiet as they entered the house, and alex went from room to room sprinkling. water and reciting his. incantations while mrs peters quoted the gospel 'you will be all right now' he told her. but she was not convinced 'stay for a meal' she urged 'it always starts up after tea' it began like a distant knocking 'run the .tap' alex advised. he had noticed the hot-water pipes skirting the iii kitchen and. ought there. might be air in them. for a few moments. the. knocking. stopped.and lie believed he h

mies, or the sexual seduction of women. q: but doesn't the use of the fith-fath harm enemies? a: no, it is only a means of silencing or restraining someone. suppose we are asked to restrain a meddlesome motherin- law. we fashion a doll in wax or plasticine, fasten its lips together with a safety pin, hind its limbs together and have the high priestess breathe life into it as we recite the correct incantations. no harm is wished her, beyond the impulse to keep her mouth shut. q: why must witches be naked for the ceremonies? a: we believe nothing should come between us and our god, that clothes are a form of deception or concealment, and that we must keep nothing from each other. q: then why do you wear a robe or loin-cloth? a: witch law says that the elder of the coven must be apart. in the

r give messages. in addition t( the eight sabbaths when c.?vens welcome visiting wit hesto the ceremony,thereareesbats, that is, working meetings afeach. coven, on the nightpfyvery full moon. these vary. little from month .to. 1l10n.th andhegin with the high priest and high priestess sweepi g round the circle with their. broomsticks. to exorcize the area of other influences. while everyone chants incantations, the. circle is formed and set up with symbols for. the guardians of the watchtowers and incense burners. within the circle the altar is set up and laid with the witch weapons, with howls of consecrated salt and water, and fresh flowers. the first invocations are made to bring the power, and the high priest says 'listen to the words of the great mother who was of old also called among

ALICE A BAILEY05 THE LIGHT OF THE SOUL

g in the unfoldment of the siddhis are the only ones that are practised by initiates, being the synthesis and sublimation of the realizations achieved on the astral and mental planes. it might, therefore, be observed that (for the seeker after truth) incarnation, intense desire and meditation are the three permissible methods, and the only ones to be practised; drugs and words of power or mantric incantations are the tools of black magic and concern the lower powers. the question might here be asked, is it not true that words of power and the use of incense form part of the ceremonies of initiation and therefore are used by initiates and aspirants. certainly, but not in the sense understood here, or for the purpose of developing psychic powers. the masters and their disciples use words of

ARADIA GOSPEL OF THE WITCHES

at and pacts withsatan, but the mystery or puzzle is as great as ever; no one living knows to what it is destined tolead. are not the charms of love of every kind, and the enjoyment of beauty in all its forms in nature,mysteries, miracles, or magical? page 65 n r r r r r the gospel of the witches, as i have given it, is in reality only the initial chapter of the collection ofceremonies, cantrips, incantations, and traditions current in the fraternity or sisterhood, the wholeof which are in the main to be found in my etruscan roman remainsand florentine legends. ihave, it is true, a great number as yet unpublished, and there are more ungathered, but the wholescripture of this sorcery, all its principal tenets, formulas, medicaments, and mysteries may be foundin what i have collected and pri

all darknessand deep obscurity oer my misdeeds!it is interesting to compare this unquestionably ancient classic invocation to lavernawith the onewhich is before given. the goddess was extensively known to the lower orders, and in plautus acook who has been robbed of his implements calls on her to revenge him.i call special attention to the fact that in this, as in a great number of italian witch-incantations, thedeity or spirit who is worshipped, be it dianaherself or laverna, is threatenedwith torment by ahigher power until he or she grants the favour demanded. this is quite classic, i.e, graeco-romanor oriental, in all of which sources the magician relies not on favour, aid, or power granted by eithergod or satan, but simply on what he has been able to wrench and wring, as it were, out

t, even so minor myths are again formed from the fallen waters. in this story we clear-ly have the dog made by vulcan and the wolf jupiter settled the question by petrifying them asyou may read in julius polluxhis fifth book, or any other on mythology. is canis fuit postea jove inlapidem conversus. page 54 this is pretty, but it is only imitation, and neither in form or spirit really equal to the incantations,which are sincere in faith. and it may here be observed in sorrow, yet in very truth, that in a verygreat number of modern poetical handlings of classic mythic subjects, the writers have, despite alltheir genius as artists, produced rococo work which will appear to be such to another generation,simply from their having missed the point, or omitted from ignorance something vital which

sical myth, is strangely intermingled withpractices of witchcraft, but even these, if investigated, would all prove to be as ancient as the rest ofthe text. thus the sheeps intestine used instead of the red woollen bag which is employed inbeneficent magic the red and black ribbon, which mingles threads of joy and woe the (pea-cocks) feather or la penna maligna pepper and salt, occur in many other incantations, but alwaysto bring evil and cause suffering. 20 i have never seen it observed, but it is true, that keats in his exquisite poem of endymioncomplete-ly departs from or ignores the whole spirit and meaning of the ancient myth, while in this rude witch-song it is minutely developed. the conception is that of a beautiful youth furtively kissed in his slum-ber by dianaof reputed chastity

owever, in justice to those who do care to explore dark and bewildering paths, explainclearly that witch-lore is hidden with most scrupulous care from all save a very few in italy, just as itis among the chippeway medas or the black voodoo. in the novel to the life of i settimanian aspi-rant is represented as living with a witch and acquiring or picking up with pain, scrap by scrap, herspells and incantations, giving years to it. so my friend the late m. dragomanoff told me how a cer-tain man in hungary, having learned that he had collected many spells (which were indeed subse-quently published in folklore journals, stole into the scholars room and surreptitiously copied them,so that the next year when dragomanoff returned, he found the thief in full practice as a bloomingmagician. truly h

g years to it. so my friend the late m. dragomanoff told me how a cer-tain man in hungary, having learned that he had collected many spells (which were indeed subse-quently published in folklore journals, stole into the scholars room and surreptitiously copied them,so that the next year when dragomanoff returned, he found the thief in full practice as a bloomingmagician. truly he had not got many incantations, only a dozen or so, but a very little will go a greatway in the business, and i venture to say there is perhaps hardly a single witch in italy who knowsas many as i have published, mine having been assiduously collected from many, far and wide.everything of the kind which is written is, moreover, often destroyed with scrupulous care by priestsor penitents, or the vast number who have

hesand witchcraft, and then returned to heaven. with it are given the ceremonies and invocations orincantations to be addressed to dianaand aradia, the exorcism of cain, and the spells of the holy-stone, rue, and verbena, constituting, as the text declares, the regular church-service, so to speak,which is to be chanted or pronounced at the witch-meetings. there are also included the very curi-ous incantations or benedictions of the honey, meal, and salt, or cakes of the witch-supper, which iscuriously classical, and evidently a relic of the roman mysteries.the work could have been extended ad infinitumby adding to it the ceremonies and incantationswhich actually form a part of the scripture of witchcraft, but as these are nearly all or at least ingreat number to be found in my works entitl

BLAVATSKY H P ANTHROPOGENESIS

nd canals; and it is reasonable to suppose that the same correspondence extended down to all the minor details (donnelly "atlantis" p. 194[[vol. 2, page] 762 the secret doctrine. they daily "cursed the sun- this again has nothing to do with the heat, but with the moral degeneration that grew with the race. it is explained in our commentaries "they (the sixth sub-race of the atlanteans) used magic incantations even against the sun- failing in which, they cursed it. the sorcerers of thessaly were credited with the power of calling down the moon, as greek history assures us. the atlanteans of the later period were renowned for their magic powers and wickedness, their ambition and defiance of the gods. thence the same traditions taking form in the bible about the antediluvian giants and the to

BLAVATSKY H P COSMOGENESIS

branches of knowledge mentioned in the puranas- namely "yajna-vidya (the performance of religious rites in order to[[footnote(s "lucifer" may, 1888[[vol. 1, page] 169 the seven branches of the tree of knowledge. produce certain results "maha-vidya" the great (magic) knowledge, now degenerated into tantrika worship "guhya-vidya" the science of mantras and their true rhythm or chanting, of mystical incantations, etc- it is only the last one "atma-vidya" or the true spiritual and divine wisdom, which can throw absolute and final light upon the teachings of the three first named. without the help of atma-vidya, the other three remain no better than surface sciences, geometrical magnitudes having length and breadth, but no thickness. they are like the soul, limbs, and mind of a sleeping man: ca

ve element- is a sentence which will be shown pregnant with meaning "the book of rules" cited adds as an explanation of the nature of that element-language "it is composed of sounds, not words; of sounds, numbers and figures. he who knows how to blend the three, will call forth the response of the superintending power (the regent-god of the specific element needed. thus this "language" is that of incantations or of mantras, as they are called in india, sound being the most potent and effectual magic agent, and the first of the keys which opens the door of communication between mortals and the immortals. he who believes in the words and teachings of st. paul, has no right to pick out from the latter those sentences only that he chooses to accept, to the rejection of others; and st. paul tea

vol. 1, page] 469 prayer is often sorcery. fancy, but, as just remarked, the tree has to be judged by its fruit. and once the christians are shown as immoral and wicked as the pagans ever were, what benefit has humanity derived from its change of gods and idols? that, however, which god and the christian saints are justified in doing, becomes a crime, if successful, in simple mortals. sorcery and incantations are regarded as fables now; yet from the day of the institutes of justinian down to the laws against witchcraft of england and america- obsolete but not repealed to this day- such incantations, even when only suspected, were punished as criminal. why punish a chimera? and still we read of constantine, the emperor, sentencing to death the philosopher sopatrus for unchaining the winds

this day- such incantations, even when only suspected, were punished as criminal. why punish a chimera? and still we read of constantine, the emperor, sentencing to death the philosopher sopatrus for unchaining the winds, and thus preventing ships loaded with grain from arriving in time to put an end to famine. pausanias, when affirming that he saw with his own eyes "men who by simple prayers and incantations" stopped a strong hail-storm, is derided. this does not prevent modern christian writers from advising prayer during storm and danger, and believing in its efficacy. hoppo and stadlein two magicians and sorcerers- were sentenced to death for throwing charms on fruit and transferring a harvest by magic arts from one field to another, hardly a century ago, if we can believe sprenger, th

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

tioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evoc

that their existence extends beyond and is separate from creation. see also immanent. triple goddess: a concept of a deity found in many cultures. may represent the three main phases of the moon- maiden, mother and crone- or, as in celtic tradition especially, three sisters. tulpa: a thought form created by medieval occultists seeking mastery over the elemental beings that they fashioned by their incantations. in extreme cases a tulpa might destroy its creator -hence the warnings of the threefold law. wheel of the year: see eightfold wheel of the year. wicca: a contemporary, neo-pagan religion that regards the divine life source as a part of nature, not a force beyond creation. this divine source of life is manifest as the god and goddess within everything living, male and female, animal

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

introduction of "magic" into that complex generally recognized as "religion" in black american experience. since few terms have prompted more disagreement than these two, it might be useful to clarify my own use of them. magic is a particular approach or attitude by which humans interact with unseen powers or spiritual forces. in contrast with religion, it is efficacious, with its spells, curses, incantations, and formulae. magic is used for specific, personal ends. it operates mechanically.as opposed to prayer, which is communal, devotional, and noncoercive "magic" notes a famous treatise by the nineteenth-century scottish classicist james george frazer "often deals with spirits" but "it constrains or coerces instead of conciliating or propitiating them as religion would do" religion is

de. other black preachers of note explored equally eclectic spiritual venues. john henry kemp, a slave in mississippi, considered himself a loyal representative of the true primitive baptist church, who preached "one faith, one lord and one religion" kemp was also gifted with the ability to determine the future, to read palms, and to cure sickness with the aid of "charms, roots, herbs and magical incantations and formulae" for "those who believe[ed] in him"[7] the activities of such enslaved conjure men and women have been well documented. in nineteenth-century north carolina, a journalist described a plantation bondwoman whom other slaves believed to be "in communication with occult powers" as an accomplished seer and prophet "her utterances were accepted as oracles, and piously heeded" f

uggest a blurred distinction between witchcraft and conjuring "the negro poisoner is nearly always a great conjurer, or witch, in the estimation of the other blacks" wrote one southern historian in 1860. at the turn of the twentieth century tom peete\ 86\ cross, a philologist, asserted that "the means by which southern witches c attain their ends are many" he explained "they vary all the way from incantations c to cheap econjer f or etricks, f the rationale of which is difficult to determine" in the late 1800s the folklorist mary owen claimed that the voodoo practitioners she met in missouri's border regions "invariably [spoke] of themselves as witches, men or women, or as conjurers"[61] the witch and the conjurer possessed similar attributes. each was believed to have the ability to harm

n and popular that it is practiced not only by the people of the church, but even that their leaders are often known as conjure doctors" in florida, the freedmen's school superintendent c. thurston chase, outraged at the number of unqualified black instructors in his state, concluded that most of them "belong[ed] to that class of persons known as emedicine men f" who were believed "to hold mighty incantations for the benefit of their patients over the ehind leg of a frog. f" similar comments made their way into the letters of reformers, the newspapers, and popular literature. to many freedpersons, however, the offense that others took in supernatural practices was of little consequences. some of the exslaves, in fact, appeared to delight in the trepidation that conjure caused among outside

, p. 46; rawick, american slave, south carolina narratives vol. 2, p. 106. a black woman in washington, d.c, detailed a case for a journalist in which a "hoodoo man" approached her, saying that "with the help of the bible" that he could cure her of an existing malady "he read from the good book and prayed aloud for the salvation of her soul" explained the writer "before he preceded to mutter" the incantations that would bring about her healing (lea "two-head doctors" p. 237. 22. puckett, folk beliefs of the southern negro, p. 205 "witchcraft and divination in macon county" bulletin of the tennesee folklore society 9 (1943: 11; rawick, american slave, north carolina narratives vol. 15, pp. 157, 375; georgia writers' project, drums and shadows, pp. 117, 121, 133, 184 "conjure doctors in the

CULTUS SABBATI

ces of european high ritual magic. the medieval and early modern magical observances of cunning-men and wise women were broad and varied in form, but invariably rooted in pragmatic deeds of healing, love-magic, wortcunning, curing and cursing. where the practices of cunning-folk overlapped with those of the high ritual magic traditions, the calling of angels, the apparatus of astrology, and latin incantations were integrated into the magic of the everyday. notably, these rituals, spells and formulae employed the idiom of the predominant religious culture, namely christianity, often melding folk religiosity in a seamless blend unique to each individual practitioner. although ritual magicians and cunning-folk alike used christian formulae in their praxes, one could argue that this religious

DAVID ICKE CHILDREN OF THE MATRIX

00 presidential election campaign (see the biggest secret chapter, the secret language, and the symbolism archive on my website for more examples of satanic symbolism all around us) satanists, like their ancient predecessors in the mystery schools, use combinations of colour and sound to resonate the energy in the ritual to connect with the demonic dimensions. the sound involves humming, mantras, incantations, and specific words and phrases. the illuminati is obsessed with the sound of words rather than their spelling for the same reason. belial/balliol is an example. the spelling doesn't matter, it is the sound, the vibration. former satanists have described to me how demonic entities manifest in the rituals amid fire, smoke, and a blinding light. this explosion of electromagnetic energy

DAVID ICKE THE BIGGEST SECRET

we change our physical experience because one is areflection of the other. it is this magnetic attraction of like vibration to like vibrationthat leads to people living in streets of a certain name or having relationships with thoseof a certain name, etc, because everything has its own vibrational code, includingsounds, numbers, words, colours and names. in ritual magic the correct sounds, words,incantations, and colours, are all used to manifest a desired energy field or vibratoryfield. sound is especially important and this is why the phoenicians were concernedmore with the sound of their words than their spelling. mantras, the constant repeatingof the same phrase or sound, are part of this same knowledge. and, like all knowledge,they can be used for good or ill. the training of japanes

DIABOLUS

for various magical ceremonies. many used wax figures as performing love spells, but were also used in cursing as well. as set was the most powerful of the gods and equally a god of magick and infernal sorcery, he is a force which strengthens by the desire of force. there is an example of a spell which implements infernal spirits and wax figures to obtain the love of a woman8 and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i inv

DONALDTYSON EVILEYE

he thinketh in his heart, so is he: eat and drink, saith he to thee; but his heart is not with thee. the morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words" the greek poet apollonius of rhodes, who lived in alexandria, egypt, at the end of the first century, wrote of how the sorceress medea destroyed the giant talos with nothing more than the malice of her gaze "then, with incantations, she invoked the spirits of death, the swift hounds of hades who feed on souls and haunt the lower air to pounce on living men. she sank to her knees and called upon them, three times in song, three times with spoken prayers. she steeled herself with their malignity and bewitched the eyes of talos with the evil in her own. she flung at him the full force of her malevolence, and in an

DONALDTYSON NOMICON

be outlawed because it desecrates the remains of the departed and causes grief to the families of the disinterred or otherwise disturbed bodies. it is one of the darker and more sinister branches of western magic, best left sleeping in the past beside the shades of the dead. return h hhome resources demons bios fiction tyson the truth about the necronomicon (head and tail of the dragon, used with incantations to yog-sothoth) thenecronomicon is a supposedly ancient book, invented by the fantasy and horror writer h. p. lovecraft (1890-1937) as a plot device for some of his stories. lovecraft first used the title in his story the festival, written in 1923, but two years earlier he had included the name of the imaginary author of the necronomicon, the "mad arab" abdul alhazred, in his story th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

to answer inquiries concerning the future and the absent. a great similarity marked this proceeding in all northern tribes, from the eskimos to the mexicans. a circular or conical lodge of stout poles, four or eight in number, planted firmly in the ground was covered with skins or mats, a small aperture only being left for the seer to enter. once in, he carefully closed the hole and commenced his incantations. soon the lodge trembles, the strong poles shake and bend as with the united strength of a dozen men, and strange, unearthly sounds, now far aloft in the air, now deep in the ground, anon approaching near and nearer, reach the ears of the spectators. at length the priest announces that the spirit is present, and is prepared to answer questions. an indispensable preliminary to any inqu

tions associated with the name of franz a. mesmer were also nothing new to the native american magical practioners. rubbing and stroking the sick, and the laying on of hands, were very common parts of their clinical procedures, and at the initiations to their societies they were frequently exhibited. observers have related that among the nez perces of oregon, the novice was put to sleep by songs, incantations, and certain passes of the hand, and that with the dakotas he would be struck lightly on the breast at a preconcerted moment, and instantly would drop prostrate on his face, his muscles rigid and quivering in every fibre. white observers also saw magicians working magical tricks, a fact that supported the general distrust of indians pervading the white culture. in bulletin 30 of the b

ility are closely linked to ea, as dagan, of the flooding and fertilizing euphrates. each of these deities was accompanied by demonic groups. the spirits of disease were the beloved sons of bel; the fates were the seven daughters of anu; the seven storm demons, including the dragon and serpent, were of ea s brood. the following description of ea s older monstrous form occurs in one of the magical incantations translated by r. c. thompson: the head is the head of a serpent, from his nostrils mucus trickles, the mouth is beslavered with water; the ears are those of a basilisk, his horns are twisted into three curls, he wears a veil in his head-band, the body is a sun-fish full of stars, the base of his feet are claws, the sole of his foot has no heel; his name is sassu-wunnu, a sea monster

hotbed of sorcery, branching northward to paris and the countries and islands beyond, southward to italy, finally extending into the tyrol and germany. many diseases, including catalepsy, somnambulism, hysteria, and insanity, were attributed to black magic. it followed that curative medicine was also a branch of magic, not a rational science, the suggested cures being such fantastic treatments as incantations and exorcisms, amulets and talismans of precious stones, medicines rendered powerful by spells and philters and enchanted drinks. the use of herbs and chemicals, which later became the foundation of modern curative science, then had more enchanted and symbolic significance when they were first prescribed by magicians. folk history surely exaggerated its intimations that the followers

ents and symbols proper to the occasion were donned. the furs of the panther, lynx, and cat added their quota of influence to the ceremonies. colors were also observed and suitable ornaments. for operations of vengeance, the robe had to be the hue of leaping flame, or rust and blood, with belt and bracelets of steel, and crown of rue and wormwood. blue, green, and rose were the colors for amorous incantations; black for encompassing death, with belt of lead and wreath of cypress, amid loathsome incense of sulphur and assafoetida. precious stones and metals also influenced spells. geometrical figures, stars, pentagrams, columns, and triangles were used; also herbs, such as belladonna and assafoetida; flowers, honeysuckle, being the witches ladder, the arum, deadly nightshade, and black popp

owders to slay certain people whom he named, and for these crimes he received the punishment of death. book of celestial chivalry a work of spanish origin that appeared in the middle of the sixteenth century. it documents supposed knightly adventures in a semi-romantic, semi-mystical vein. book of shadows the bible of the modern witch coven. it contains basic beliefs, rituals, charms, spells, and incantations. there is no authentic definitive edition, since the form and scope of the book differs from coven to coven. normal procedure is for a witch to copy the work in her own handwriting and destroy the original, but in many covens, copies are made without destroying the original. however, no copy is intended to be kept by a witch who leaves the coven, and this rule is enforced by various t

minaries.at least 60 ounces of gold would be required. to this very considerable sum marano demurred, and balsamo coolly asserted that he would enjoy the vast treasure alone. but the credulity of marano was too strong for his better sense, and at length he agreed to furnish the necessary funds. at midnight they sought the field where it the supposed treasure was hidden. balsamo proceeded with his incantations, and marano, terrified at their dreadful nature, fell to the ground in submission. he was then unmercifully attacked by a number of scoundrels whom balsamo had collected for that purpose. palermo rang with the affair, but balsamo managed to escape to messina, where he adopted the title count cagliostro. it was in this town where he first met with the mysterious althotas. he was walkin

d were constantly at great pains to discover whether any small venture was likely to prove lucky or unlucky. there were two kinds of magical practitioners, the a thmop, or soothsayers, and the kru or medicine-sorcerers. of these, the latter enjoyed the highest reputation as healers and exorcists, while the former were less respected, dealing in charms and philters for the sake of gain, or in evil incantations and spells. the outcast kru, however, could be ministers of destruction as well as of healing. one of the means used to take the life of an enemy was the old device favored by sorcerers. they would make a wax figure of the victim, prick it at the spot where they wished to harm him or her, and thus bring disease and death upon the individual. another plan was to take two skulls from wh

helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. carpocratians a sect of gnostics founded by carpocrates of alexandria. the sect claimed christ derived the mysteries of his religion from the temple of isis in egypt, where he was said to have studied for six years, and that he taught them to his apostles, who transmitted them to carpocrates. members used theurgic incantations and had their own peculiar greetings, signs and words, and symbols and degrees of rank. the carpocratians believed in metampsychosis and the preexistence of the soul, but rejected the resurrection of the body. they had some beliefs in common with the basilideans. the sect endured until the sixth century. sources: legge, francis. forerunners and rivals of christianity from 330 b.c. to

ht hither assafoetida, several precious perfumes and fire, with some compositions also which diffused noisome odors. as soon as he was in readiness, he made an opening to the circle, and having taken us by the hand, ordered the other necromancer, his partner, to throw the perfumes into the fire at the proper time, intrusting the care of the fire and the perfumes to the rest; and then he began his incantations. this ceremony lasted above an hour and a half, when there appeared several legions of devils insomuch that the amphitheatre was quite filled with them. i was busy about the perfumes, when the priest, perceiving there was a considerable number of infernal spirits, turned to me and said, benvenuto, ask them something. i answered, let them bring me into the company of my sicilian mistre

e by such miraculous powers as have just been described in the presence of a heathen people. the art of rainmaking, bringing down fire from the sky, and causing mists, snowstorms, and floods was also claimed by the druids. many of the spells probably in use among the druids survived until a comparatively late period.the names of saints being substituted for those of celtic deities. in pronouncing incantations, the usual method employed was to stand upon one leg and point with the forefinger to the person or object on which the spell was to be laid, at the same time closing an eye, as if to concentrate the force of the entire personality upon that which was to be placed under the spell. a manuscript preserved in the monastery of st. gall, dating from the eighth or ninth century, contains ma

ajority of them usually ended their days by secret assassinations. sorcerers were nearly always women. they entered the sisterhood by means of a secret initiation held in the forest at midnight. the woman who desired to become a sorceress sacrificed a cock on a nest of termites. the initiate cut the cock in two from the head to the tail and danced in front of it in the nude until, by force of her incantations, the two halves of the bird approached each other and became once more alive and started crowing again. sorceresses were said to be known by the tendency of their complexion to alter its hue and by their swollen and bloodshot eyes. they possessed numerous rites for gaining the favor of evil spirits, in which they implicitly believed. in building a house numerous propitiatory rites had

ct certainly does not proceed from his own will. when the demon has gone out and the subject recovers consciousness, he has no recollection whatever of what he has said or done. this is true almost invariably. the methods by which the chinese cast out demons are enticing them to leave by burning charms and paper money, or by begging and exhorting them, or by frightening them with magic spells and incantations, or driving them away by pricking with needles, or pinching with the fingers, in which case they cry out and promise to go. i was formerly accustomed to drive out demons by means of needles. at that time cases of possession by evil spirits were very common in our villages, and my services were in very frequent demand. the missionary rev. timothy richard writes in response to nevius s

and to employ what secrets he picked up in taking advantage of the ignorant and extravagant. before his acquaintance with dee, he obtained some repute as a necromancer and alchemist who could make the dead utter the secrets of the future. one night he took a wealthy man and some of his servants into the park of walton le dale, near preston in lancashire, and alarmed him with the most frightening incantations. he then exhumed a recently interred corpse from the neighboring churchyard and pretended to make it utter wisdom. dee is believed to have employed a scryer, or seer, named barnabas saul before he met kelley. he recorded in his diary on october 9, 1581, that saul was strangely troubled by a spiritual creature about midnight. on december 2 he willed his scryer to look into the great cr

e leaves trembled and the sound was interpreted as a message from jurupari, one of their principal deities. but all over the american continent, from the land of eskimos to that of the patagonians, the methods of oracular divination were practically identical. the shaman, or medicine man, raised a tent or hut that he entered, carefully closing the aperture after him. he then proceeded to make his incantations, and in a little while the entire lodge trembled and rocked; the poles bent to a breaking point, as if a dozen strong men were straining at them, and the most violent noise came from within, seeming first to emanate from the depths of the earth, next from the air above, and then from the vicinity of the hut itself. the reason for this disturbance has never been properly explained, and

were called wicca (or wicce, feminine, scin-laeca, galdor-craeftig, wiglaer, and morthwyrtha. a wiglaer (from wig, idol or temple, and laer, learning) was a wizard, and a wicca or wicce was a witch. scin-laeca (a shining dead body) was a species of phantom or apparition; the term was also used to identify someone who had the power of producing such phantoms. galdor-craeftig implies one skilled in incantations, and morthwyrtha is, literally, a worshiper of the dead. another general appellation for such personages was dry (magician. the laws prohibiting these practices carried severe penalties. the best account given of them is found in a passage written during the reign of edward and guthrun (tenth century: if any wicca, or wiglaer, or false swearer, or morth-wyrtha, or any foul, contaminat

change minds by arts and enchantments. offering the witch rewards, the stepmother inquired how the father s mind might be turned from the child and fixed on her. the witch immediately made a magic medicament and it was mixed with the husband s meat and drink. the episode ended with the murder of the child and the stepmother s exposure. the anglo-saxons used numerous charms. they trusted in their incantations to cure disease, for successful planting and harvest, for the discovery of lost property, and for the prevention of casualties. specimens of their charms have been preserved. the venerable bede recorded that many, in times of disease (neglecting the sacraments) went to the erring medicaments of idolatry, as if to restrain god s chastisements by incantations, phylacteries, or any other

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the haunted and the haunters (1857. sources: howe, ellic. the magicians of the golden dawn. london: routledge& kegan paul, 1972. lytton, bulwar. the coming race. london: george routledge& sons, 1877. complete works. new york: thomas y. crowell, n h maa-kheru according to egyptologist gaston maspero, maa-kheru is the egyptian name of the true intonation with which the dead must recite those magic incantations that would give them power in amenti, the egyptian hades (see also egypt) mabinogion a collection of ancient welsh legends translated into english by lady charlotte guest (1812.1895) and published 1838.49. the title is the plural form of the welsh maginogi, originally indicating stories of a hero s childhood, but is here used in the wider sense of hero tale. the stories in this collec

e up on a kind of cloud. at baldshut, on the rhine, in the diocese of constance, a witch confessed, that offended at not having been invited to the wedding of an acquaintance, she had caused herself to be carried through the air in open daylight to the top of a neighbouring mountain, and there, having made a hole with her hands and filled it with water, she had, by stirring the water with certain incantations caused a heavy storm to burst forth on the heads of the wedding-party; and there were witnesses at the trial who swore they had seen her carried through the air. the inquisitors, however, confess that the witches were sometimes carried away, as they term it, in the spirit; and they give the instance of one woman who was watched by her husband; she appeared as if asleep, and was insens

owed the interrelationship of witchcraft with ghost lore, spiritism, and the cult of the dead. maple wrote magic is a common bond uniting all races and creeds and therefore, possibly, the most democratic principle in the world. sources: maple, eric. the dark world of witches. london: r. hale, 1962. deadly magic. wellingborough, england: thursons, 1976. the domain of devils. london: r. hale, 1966. incantations and words of power. wellingborough, england: aquarian press, 1974. encyclopedia of occultism& parapsychology. 5th ed. maple, eric (william) 977. magic, medicine, and quakery. london: r. hale, 1968. the realm of ghosts. new york: a.s. barnes, 1964. superstition and the superstitious. london and new york: w.h. allen, 1971. witchcraft: the story of man s quest for psychic power. london:

consulted even on the most trivial occasions. they preside over the intrigues of love, the health of the community, and the taking of the field. whatever repeatedly occurs to defeat their prognostics, falls on themselves; and they are wont to pay their deceptions very dearly. they chew a species of vegetable called puripiri, and throw it into the air, accompanying this act by certain recitals and incantations, to injure some, to benefit others, to procure rain, and the inundation of the rivers, or, on the other hand, to occasion settled weather, and a plentiful store of agricultural productions. any such result having been casually verified on a single occasion, suffices to confirm the indians in their faith, although they may have been cheated a thousand times. fully persuaded that they c

uid, a decrepit old woman such as the sagas might be, and the same might perhaps be said of a scottish saint, triduana or tredwin. in the glossarium suiogothicum of johann ihre (1769, a somewhat different account of the mara is given. here again, we find the witch-riding of horses, against which a stone amulet was suggested by the antiquarian john aubrey, similar to one described below. among the incantations by which the nightmare may be chased away, reginald scot recorded the following in his discovery of witchcraft (1584: st. george, st. george, or lady s knight, he walked by day so did he by night: until such times as he her found, he her beat and he her bound, until her troth to him plight, he would not come to her that night. item, continued this author, hand a stone over the afflict

time in jamaica, where his father owned large estates, and reported cases of obeah. in his posthumously published journal of a west india proprietor (1834, he wrote an entry on january 12, 1816, describing how ten months earlier a black man of very suspicious manners and appearance was arrested. and on examination there was found upon him a bag containing a great variety of strange materials for incantations; such as thunder-stones, cat s ears, the feet of various animals, human hair, fish bones, the teeth of alligators, etc: he was conveyed to montego bay; and no sooner was it understood that this old african was in prison, than depositions were poured in from all quarters from negroes who deposed to having seen him exercise his magical arts, and, in particular, to his having sold such a

ulted even on the most trivial occasions. they preside over the intrigues of love, the health of the community, and the taking of the field. whatever repeatedly occurs to defeat their prognostics, falls on themselves; and they are wont to pay for their deceptions very dearly. they chew a species of vegetable called piripiri, and throw it into the air, accompanying this act by certain recitals and incantations, to injure some, to benefit others, to procure rain and the inundation of rivers, or, on the other hand, to occasion settled weather, and a plentiful store of agricultural productions. any such result, having been casually verified on a single occasion, suffices to confirm the indians in their faith, although they may have been cheated a thousand times. supposedly there is an instance

t consume. they carefully gathered up even a single drop of blood when they received a cut or scratch, and burned it or threw it into the sea, so that the wizard might not obtain it. the wizard, having obtained something belonging to the person whom he wished to injure, buried it in a deep hole with leaves of poisonous plants and sharp-pointed pieces of bamboo, accompanying the action by suitable incantations. if he chanced to be a member of the iniat society, he would place on the top of this package one of the sacred stones. the iniat believed that as long as the stone was pressing down on the article that had been buried in the hole, the man to whom it belonged would remain sick. because of this, as soon as a man fell sick he sent to find out who had bewitched him, and there was usually

are more terrible than those of all the witches. i was talking to a to obaoba. medicine-man.the other day, and i asked him why his taking a stone out of a man s chest did not cure him. oh, said he, he must have been smitten by a barau. a very logical statement this. cases the to obaoba cannot cure are under the fell stroke of the barau, from which there is no escape, except by the sorcerer s own incantations. the fijian sorcery of drau-ni-kau appears here in another form called sumana or rubbish. the sorcerer obtains possession of a small portion of his victim s hair, or skin, or food left after a meal, and carefully wraps it up in a parcel, which he sends off to as great a distance as is possible. in the meantime he very cunningly causes a report of the sumana to be made known to the man

practice thereof is accused by god himself: my people ask counsel of their stocks, and their staff declareth unto them. of this kind was that practised by nabuchadonosor in that caldean miscellany delivered by ezekiel. john brand s observations on popular antiquities (1777) cited a manuscript, john bell s discourse on witchcraft (1705: they set up two staffs, and having whispered some verses and incantations, the staffs fell by the operation of demons. then they considered which way each of them fell, forward or backward, to the right or left hand, and agreeably gave responses, having made use of the fall of their staffs for their signs. the practice is said to have passed from the chaldeans and scythians to the german tribes, who used pieces from the branch of a fruit tree, which they ma

aditions, the most prominent was john francis campbell of islay (1822.1885. his great collection, popular tales of the west highlands, orally collected (4 vols, 1860.62, achieved for scotland what jacob grimm had done for the household tales of europe. alexander carmichael (1832.1912) collaborated with campbell and preserved the ancient gaelic culture in his collection carmina gadelica, hymns and incantations, with illustrated notes in words, rites, and customs, dying and obsolete, orally collected in the highlands and islands of scotland (2 vols, 1900. the versatile genius andrew lang (1844.1912) published over fifty major works concerned with poetry, book collecting, classical studies, scottish history, english literature, anthropology, folklore, and fairy tales. lang was a founder-membe

vols. edinburgh, 1860.62. rev. ed. london and paisley: alexander gardner, 1890.93. reprint, detroit: singing tree press, 1969. campbell, john l, and trevor h. hall. strange things: the story of fr. allan mcdonald, ada goodrich freer, and the society for psychical research s enquiry into highland second sight. london: routledge& kegan paul, 1968. carmichael, alexander. carmina gadelica, hymns and incantations. 2 vols. 1900. 2nd ed. 5 vols. edinburgh& london, 1928.54. chambers, robert. traditions of edinburgh. n.p, 1825. child, francis j. the english and scottish popular ballads. 5 vols. boston, 1882.98. reprint, folklore press; pageant book, 1957. davidson, thomas. rowan tree and red thread. edinburgh: oliver and boyd, 1949. ferguson, john. witchcraft literature of scotland. edinburgh: edi

ibrary of assurbanipal, king of assyria, who died in 626 b.c.e, affords first-hand knowledge of assyrian magic. assurbanipal gathered together numerous volumes from the cities of babylonia, stored them in his great library at nineveh, and had them copied and translated. in fact, letters have been discovered from assurbanipal to some of his officials, giving instructions for the copying of certain incantations. many grimoires also come from babylonia, written during the later empire, the best known of which are the series entitled maklu (burning, utukki limnuti (evil spirits, labartu (hag-demon, and nis kati (raising of the hand. there are also many ceremonial texts available that throw considerable light on magical practice. the maklu, for example, contains eight tablets of incantations an

possessed people. this was to be accomplished by invoking the aid of the gods, so that the demons might be placed under a divine taboo. the demon who possessed the unfortunate victim had to be described in the most minute manner. the series dealing with the labartu or hag-demon, a kind of female devil who delighted in attacking children, gave directions for making a figure of the labartu and the incantations to be repeated over it. the magician and philosopher appear to have worked together in assyria, for medical men constantly used incantations to drive out demons, and incantations were often associated with prescriptions. medical magic indeed appears to have been of much the same sort as we find among the native american. the doctrine of the incommunicable name was established among th

mals, pass unharmed through fire, cause statues to come alive, make furniture move without any visible means of imparting motion, and perform many other miracles. in explanation of his desire to possess the apostles power of working miracles, he is said to have affirmed that his sorceries took a great deal of time and trouble to perform, owing to the necessity for a multitude of magical rites and incantations, while the miracles of the apostles were accomplished easily and successfully by the mere utterance of a few words. the adept from whom simon was supposed to have learned the art of magic was dositheus, who pretended to be the messiah foretold by the prophets and who was contemporary with christ. from this person simon was said to have acquired a great store of occult erudition, and o

masonry, who trace their organization to the building of solomon s temple, have intermingled some still older rite or mystery relating to the ancient dynasty of suleiman with the circumstances of the masonic activities of the hebrew monarch. hebrew historian josephus notes, god enabled solomon to learn that skill which expels demons, which is a science useful and sanative to men. he composed such incantations, also, by which distempers are alleviated, and he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return. and this method of cure is of great force unto this day; for i have seen a certain man of my own country, whose name was eleazar, releasing people that were demoniacal, in the presence of vespasian and his sons, and his captains

pasian and his sons, and his captains, and the whole multitude of his soldiers. the manner of the cure was this. he put a ring that had a root of one of these sorts mentioned by solomon to the nostrils; and when the man fell down immediately, he adjured him to return unto him no more, making still mention of solomon, encyclopedia of occultism& parapsychology. 5th ed. solomon 1433 and reciting the incantations which he composed. and when eleazar would persuade and demonstrate to the spectators that he had such a power, he set, a little way off, a cup, or basin full of water, and commanded the demon as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man. some claimed fragments of these magical books of solomon are mentioned in the codex pse

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ncantatory magic with hymns and invocations are certainly both represented in that work. the incantatory magic raises the same problem as the talismanic magic, namely, is it a natural magic, addressed to the gods as powers of the world, or a demonic magic, invoking the demons of the stars. the answer here is probably the same as in the case of the talismanic magic, namely that ficino regarded his incantations as purely natural magic. at least we have pico della mirandola's word for it that the orphic singing is natural magic for he calls it by this name in one of his conclusiones orphicae: in natural magic nothing is more efficacious than the hymns of orpheus, if there be applied to them suitable music, and disposition of soul, and the other circumstances known to the wise.2 and in another

nd the other circumstances known to the wise.2 and in another of his orphic conclusions, pico definitely states that the names of the gods, of which orpheus sings, are not those of deceiving demons but "names of the natural and divine virtues"3 diffused throughout the world. to complete our view of ficino's natural magic, we thus have to think of him drawing down the stellar influences by musical incantations as well as by sympathetic arrangement of natural objects, talismans, exposing oneself to the air, and so on, for the spiritus is caught by planetary songs as well as in the other ways described. there may be an even closer connection between the ficinian talismans and the ficinian incantations, for in chapter xviii, after his long and involved defence of his talismans, he seems to say

are made "beneath a harmony similar to the celestial harmony"4 which excites their virtue. i do not know whether this passage can be taken to mean that a ficinian talisman or talismanic type of picture, was made, or painted, to the 1 ibid, p. 23. 2 pico, p. 106; quoted by walker, p. 22. 3 pico, p. 106. see below, p. 90. 4 ficino, p. 558. 79 ficino's natural magic accompaniment of suitable orphic incantations which helped to infuse the spiritus into them. in spite of all his precautions, ficino did not avoid getting into trouble for the libri de vita, as we learn from his apologia1 for that work. people had evidently been asking questions such as "is not marsilius a priest? what has a priest to do with medicine and astrology? what has a christian to do with magic and images" ficino counter

magic, using natural sympathies but also magical images and signs, though on the understanding that this is to attract natural power, not demonic power. it is indeed possible that there are echoes of pico's apology for his natural magic in ficino's apology for the libri de vita, published two years later. another link between ficino's and pico's magics is in the latter's recommendation of orphic incantations, regarded as natural magic. in his second orphic conclusion, pico states as already quoted that: in natural magic nothing is more efficacious than the hymns of orpheus, if there be applied to them a suitable music, and disposition of soul, and the other circumstances known to the wise.2 1 the passage is as follows. sicut dixi in prima conclusione, refellam omnem magiam prohibitam ab e

eus sings are not those of deceiving demons, from whom comes evil and not good, but are names of natural and divine virtues distributed throughout the world by the true god for the great advantage of man, if he knows how to use them' it therefore seems that the natural magus, as envisaged by pico, would use the same kind of methods as the ficinian natural magic, natural sympathies, natural orphic incantations, magic signs and images naturally interpreted. amongst these procedures would almost certainly be the use of the talisman as ficino interpreted it. pico moved in the same world of imagery as ficino, as his commentary on benivieni's canzona de amore shows, and the three graces on his medal should perhaps be understood, at bottom, as in the nature of a neoplatonised talismanic image aga

wers. the cult which went with the religious magic, as compared with, for example, the solar rites of natural magic, was the religious cult itself. in the heptaplus it is said that, in order to unite ourselves with the higher natures, we must follow the cult of religion with hymns, prayers, and supplications; and in the orphic conclusions, the "hymns of david, that is the psalms, are spoken of as incantations as powerful for the work of cabala, as the hymns of orpheus are of value for natural magic. sicut hymni dauid opcri cabalac mirabiliter deseruiunt, ita hymni orphei operi ueri licitae& naturalis magiae" thus a practical cabalist singing a psalm is performing a rite similar to the natural magician intoning an orphic hymn similar, but more powerful, because we are told in another orphic

change in status almost comparable to the change in status of the artist from the mere mechanic of the middle ages to the learned and refined companion of princes of the renaissance. and the magics themselves are changed almost out of recognition. who could recognise the necromancer studying his picatrix in secret in the elegant ficino with his infinitely refined use of sympathies, his classical incantations, his elaborately neoplatonised talismans? who could recognise the conjuror, using the barbarous techniques of some clavis salomonis, in the mystical pico, lost in the religious ecstasies of cabala, drawing archangels to his side? and yet there is a kind of continuity because the 1 thorndike, i i, pp. 280-1. 2 pico, p. 181 apologia. 107 pico della mirandola and cabalist magic technique

tial magic from a few planetary talismans, used naturally. the agrippan magus aims at mounting up through all three worlds, the elemental world, the celestial world, the intellectual or angelic or demonic world, and beyond even that to the creator himself whose divine creative power he will obtain. the door into the forbidden which ficino had left only slightly ajar is now fully opened. agrippa's incantations also aim higher than ficino's orphic singing. agrippa discusses the orphic magic and how the divinities which he names in his hymns are not evil demons but divine and natural virtues established by god for the use of men and which are called upon in these hymns.2 agrippa gives hsts of names, attributes, powers of the planets to be used in invocations to them, above all the sun is to b

n habet: habet autem nemo, nisi qui jam cohibitis elementis, victa natura, superatis coelis, progressus angelos, ad ipsum archetypum usque transcendit, cujus tunc cooperatur effectus potest omnia" ibid, ii, 50; ed. cit, pp. 230-1. 2 ibid, ii, 58; ed. cit, pp. 242-3. 136 cornelius agrippa's survey of renaissance magic religious gesture' it is, in a manner, the ficinian sun-worship and solar orphic incantations, but now used to obtain power to do marvellous works. the philosophy of magic in this book is important. some of it is the usual material about the soul of the world, with the usual virgil quotation on mens agitat molem,2 but agrippa is also using material from the corpus hermeticum from which he constantly quotes (of course in the form of opinions or sayings of hermes trismegistus. i

ey of renaissance magic angels. since the coming of christ, the name iesu has all the powers, so that the cabalists cannot operate with other names.1 there are three orders of intelligences or demons.2 (i) supercelestial having to do only with the divinity (2) celestial, the demons belonging to the signs, decans, planets, and other stars, all of which have names and characters, the former used in incantations, the latter engraved (3) of the lower world, as demons of fire, air, earth, water. the angels, according to the theologians, follow the same three groupings; seraphim, cherubim, thrones for the supercelestial world; dominions, virtues, powers, for the celestial world; principalities, archangels, angels, for the terrestrial world. the hebrew orders of angels correspond to these; there

think, that his distinguished relative had 157 against magic( i) theological objections abjured all magic in his adversus astrologiam' g. f. pico's attack on magic and astrology shows how strongly both were bound up with the prisca theologia, which he regards as pagan idolatry. he also mentions picatrix as a "most vain book".2 he does not attack ficino by name, but strongly reprobates the orphic incantations which ficino had used (and pico had recommended as natural magic, and the remarks directed against a "certain man" who has written about astrological images must be meant for ficino.3 the arguments of pico's nephew were impressive, and many of them were repeated in 1583 by johann wier, a protestant, who also regards the prisca theologia as wicked pagan superstition and as the source o

s following valla. 4 opus ep, ed. cit, xi, p. iii. 165 against magic (2) the humanist tradition pristine, gospel source to which the christian should return- huizinga has quoted the following words in an address by erasmus to anna of borselen as an example of how erasmus will flatter the "formal piety" of a patron in order to get money "i send you a few prayers, by means of which you could, as by incantations, call down, even against her will, from heaven, so to say, not the moon, but her who gave birth to the sun of justice."2 if, as huizinga probably rightly thinks, erasmus is being ironical here, the irony is addressed, not at formal piety, but at the new astrological-religious fashions. thus if secular humanism is not favourable to the magus, neither, certainly, is religious humanism o

ed by one of its members, baif. this academy was devoted to "measuring" together poetry and music after what was believed to be the antique fashion in order to produce the "effects" on the hearers attributed to ancient music. the academy produced both profane songs, full of mythological allusions, and also psalms, both set to music in the same manner. the question as to whether such products are "incantations" in the magical sense or incantatory for their artistic quality alone is a very difficult one, for the borderline between magic and art is as hard to trace in this period as the borderline between magic and religion. it is possible that the incantatory or magical intention varied with different people. a bishop, like pontus de tyard, might make cautious reservations in consonance with

nded, catherine saw jupiter and mercury descending from heaven in response to the incantatory music and singing, it is doubtful, great artist though she was, whether she saw this as a purely artistic representation. more probably, for her, such a performance was in the nature of an extended and complicated talisman, an arrangement of the planetary gods in a favourable order, invoked by favourable incantations, resulting, not only in a marvellous work of art, but in a magical action by which something was done, by which the favour of the heavens was actually drawn down in aid of the french monarchy and for the pacification of the wars of religion.l all the writers so far mentioned in this chapter have been catholics, but in philippe du plessis mornay we have a protestant author who is makin

the incantation is working. there is a distinct though slightly garbled reference to ficino's de vita coelitus comparanda in this incantation, on the sun as the vehicle of inscrutable powers reaching us from the "ideas" through "reasons" in the soul of the world, and on the power of herbs, plants, stones, and so on to attract spiritus* circe then makes equally terrific, though not quite so long, incantations to luna, saturn, jupiter, mars, venus, and mercury, finally adjuring all the seven rulers to listen to her.4 she is at the same time doing magic with arrangements of plants, stones, etc, and holding out "writings of the sacred gods" on a plate, drawing characters in the air, whilst moeris is instructed to unfold a parchment on which are most potent notae, the mystery of which is hidde

agrippa. venus, vocatur domina, alma, formosa, siderea, candida, pulchra, placida, multipotens, foecunda, domina amoris et pulchritudinis, seculorum progenies, hominumque parens initialis, quae primis rerum exordiis sexuum diversitatem geminato amore sociavit, et aeterna sobolc hominum, animaliumque genera, quotidie propagat, regina omnium gaudiorum, domina laetitiae .2 this, and other planetary incantations in bruno and agrippa are not identical, but bruno has based himself on agrippa's versions, adding or changing at will, just as he based himself on the agrippan star images, with variations. the circean incantations or cantus is said to be ad memoriae praxim ordinatusi and is followed by an art of memory.4 if we think back for a moment to the solar rites described by ficino's disciple

tions. the circean incantations or cantus is said to be ad memoriae praxim ordinatusi and is followed by an art of memory.4 if we think back for a moment to the solar rites described by ficino's disciple, diacceto, in which the solar talisman was cultivated with rituals and orphic hymns, until the imagination was emotionally disposed to receive a "kind of imprint",5 it may seem that the planetary incantations of circe were disposing the imagination to receive imprints of planetary images. the adept would then proceed to the art of memory with an imagination already stamped with celestial images, the necessary prehminary for magic memory. i am not sure if this is the right explanation of the unexplained connection between the incantations and the following art of memory, but it is a possibl

GILBERT THE SORCERER AND HIS APPRENTICE

t of england and scotland among w.eceltic population. but witchcraft is far from being unknown even among the saxons of the east coast. in thechannel islands it is rife to this day, also in brittany; and in morocco (as described in m. jules bois'sorcellerieau maroc) every medieval incident, including the witches' sabbath, is familiar ground, and universally believed in. one of the oldest of known incantations is that connected with the casting of the black thread.itwas undoubtedly scandinavianandpre-christian,referringto some legend of a ride of odin and baldur in which baldur's horse slipped and sprained or dislocated a leg. this was healed by binding round the injured leg a black thread with seven knots. the formula accordingly narrated the event. baldurrade.thefoalsladeslippedset bone t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

nwanted energies, there are many different rites ranging from the lesser banishing ritual of the golden dawn to simple visualisations. after this is done, a sacred space should be created to contain the energy. this can range from creating a spiritual temple to drawing a circle with the sword. it is important that this is done correctly and strong visualisations used. it is no use using elaborate incantations if the visualisations do not match in intensity. dedication when the sacred space has been created, dedications should be offered. these can include invocations of the four elements, prayer, meditations or whatever is required. the important thing is that the space is focused on the working you are undertaking. acceleration some sort of ritual activity should be used to bind the parti

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

the god thoth would note the judgement on his palette and the heart would immediately be devoured by a fearsome beast, part crocodile, part hippopotamus, part lion, that was called the eater of the dead .19 finally, let us turn again to egypt of the pyramid age and the privileged status of the pharaoh, which enabled him to circumvent the trials of the underworld and to be reborn as a star. ritual incantations were part of the process. equally important was a mysterious ceremony known as the opening of the mouth, always conducted after the death of the pharaoh 13 pre-hispanic gods of mexico, p. 37. 14 the gods and symbols of ancient mexico and the maya, pp. 128-9. 15 reproduced in national geographic magazine, volume 176, number 4, washington dc, october 1989, p. 468: double comb is being t

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

oss of the use of the limb. against this accident, to which they were continually liable, our provident forefathers always kept a shrew-ash at hand, which, when once medicated, would maintain its virtue for ever. a shreiv-ash was made thus^ into the body of the tree a deep hole was bored with an auger, and a poor devoted shrewmouse tvas thrust in alive and plugged in, no doubt with several quaint incantations long since forgotten. as the ceremonies necessary for such a consecration are no longer undei'stood, all succession is at an end, and no such ti-ee is known to subsist in the manor or hundred. as to that on the area, the late vicar stubbed and burnt it when he was waywarden, regardless of the remonstrances of the bystanders, who interceded in vain for its preservation (see suppl. 1 bo

working, p. 697; the hive btehar (vas, goth, kasi, the fly-hole ohg. flougar (graff 3, 163. our forefathers had at their service many more terms in apiculture than we, and prettier (see suppl) as runes were written on bast (limrunar a berki rista ok si, basmi vi"sar, ssem] 95; cortex carminibus adnotatus, saxo gram. 44, the olden time may have had some runes for detaching the hast from the ivood. incantations have power to release the babe from ante-natal durance, the hard rind from the bast. among shepherd lads in almost every part of germany are preserved rhymes, in singing which they keep time by tapping a piece of willow on their knee with a knife-handle, till they can slip it off tinhroken to mahe a ivhistle of the simplest though not oldest version is' fabian, sebastian, lat ini de l

HAMIL THE ROSICRUCIAN SEER

numbers from the hockley (h) or moseley (m) catalogues are given where applicable, in brackets; an asterisk indicates that the manuscript cannot now be located. twelveofthe extant manuscripts are in institutional libraries and sixteen in private collections, but for obvious reasons their locations are not given here.dated manuscripts1825 habai, containing the nature and offices of spirits, mystic incantations..extracted from scarce and valuable works. 1828 magia de profundis seu clavicula solomonis regis et theurgia goetia. with drawingsofcharacters, seals, penta255 cles etc (hi02* 1829 occult spells (talismanic magic.(hii2)1829 journal of a rosicrucian philosopher from apriljothto june 15th 1797, containing the processofthe philosopher's stone. by an alchemist. 1832 bookofthe offices and

HANDBOOK OF EGYPTIAN MYTHOLOGY

fear of the latent power of images during this period. the texts themselves seem to have been adapted from a variety of genres, such as hymns, lists of divine names and epithets, spells from the type of magic used in daily life, and the recitations that accompanied ritual actions. many were composed in the first person and would have been highly dramatic when spoken or chanted aloud. some of the incantations may have been passed down orally for many generations and only written down when the pyramid texts were first assembled. the majority of the texts probably belong to the secret knowledge written on leather or papyrus rolls, which is known to have been kept in the libraries attached to some old kingdom palaces and temples. the composing, copying, and reading out of these sacred books w

HEAVEN HELL

i" and declares that he has performed the magical ceremonies which have made khenti-amenti to be the "governor of the tuat" to such purpose that the spirits of the blessed( khu) look upon him with awe, and the dead, i.e, the damned (mit) are in terror of him. here we have the proof of the existence of the belief that osiris was enabled to travel safely through the tuat by means of the spells, and incantations, and magical formulae, and words of power which were uttered by heru-ur. the twelve gods who are in front of the shrine ascribe praise and dominion to khenti-amenti, and declare that his son horus has restored to him his crown, and crushed his p. 143 enemies, and made strong osiris-khenti-amenti. to these afu-ra makes no answer, but he calls upon horns to avenge him on those who work

help of the men with harpoons, and of p. 184 their companions behind them, each of whom holds the ends of a pole or rope (of a net, which is bent in the shape of a bow over his or her head. the men are called heru-metu-hekaiu, i.e "those who are over the words (which have) magical power; the apes are called saiu, i.e, producers of magical effects by making knots in ropes, over which they whisper incantations; and the women are called sait, and work the same kind of magic as the apes. the object which each member of these three groups holds with both hands above his, or her, head is probably a net and, as m. lef bure has pointed out, it is actually so represented in the tomb of rameses vi. in the babylonian legend of the fight between marduk and tiamat, the great she-monster of the deep, t

HELENA BLAVATSKY NIGHTMARE TALES

usual, natural way. you need not stare at me in that wild manner,for what i say is in the mouth of millions of people. listen to what i now tell you, and try to understand. youhave heard the strange tale whispered about the famous tartini? he died one fine sabbath night, strangled byhis familiar demon, who had taught him how to endow his violin with a human voice, by shutting up in it, bymeans of incantations, the soul of a young virgin. paganini- did more. in order to endow his instrumentwith the faculty of emitting human sounds, such as sobs, desparing cries. supplications, moans of love andfury- in short, the most heart-rending notes of the human voice- paganini became, the murderer notonly of his wife and his mistress, but also of a friend, who was more tenderly attached to him than an

HELENA BLAVATSKY THE KEY TO THEOSOPHY

words meaning mind (manas) and thread soul (sutratman. it is, as said, the synonym of our ego, or that which reincarnates. it is a technical term of vedantic philosophy. manas-taijas (sans) lit, the "radiant" manas; a state of the higher ego which only high metaphysicians are able to realize and comprehend. the same as "buddhi-taijas (see above. mantras (sans) verses from the vedic works, used as incantations and charms. by mantras are meant all those portions of the vedas which are distinct from the br hmanas, or their interpretation. manu (sans) the great indian legislator. the name comes from the sanskrit root man, to think, man really standing only for svayambhuva, the first of the manus, who started from svayambhu, the self-existent, who is hence the logos and the progenitor of mankin

HP LOVECRAFT A DARK LORE

racenic world. that question, however, he did not deem vital; since it would be unnecessary to know the origin of the symbols if, as he suspected, they were used as a cipher in a modern language. it was his belief that, considering the great amount of text involved, the writer would scarcely have wished the trouble of using another speech than his own, save perhaps in certain special formulae and incantations. accordingly he attacked the manuscript with the preliminary assumption that the bulk of it was in english. dr armitage knew, from the repeated failures of his colleagues, that the riddle was a deep and complex one; and that no simple mode of solution could merit even a trial. all through late august he fortified himself with the mass lore of cryptography; drawing upon the fullest res

an tell, for it spoke in an unknown tongue, but this is the writing luke fenner set down to portray the daemoniac intonations 'deesmees jeshet bone dosefe duvema enitemoss' not till the year 1919 did any soul link this crude transcript with anything else in mortal knowledge, but charles ward paled as he recognised what mirandola had denounced in shudders as the ultimate horror among black magic's incantations. an unmistakable human shout or deep chorused scream seemed to answer this malign wonder from the curwen farm, after which the unknown stench grew complex with an added odour equally intolerable. a wailing distinctly different from the scream now burst out, and was protracted ululantly in rising and falling paroxysms. at times it became almost articulate, though no auditor could trace

ard at no time repulsed the doctor, but the latter saw that he could never reach the young man's inner psychology. frequently he noted peculiar things about; little wax images of grotesque design on the shelves or tables, and the half-erased remnants of circles, triangles, and pentagrams in chalk or charcoal on the cleared central space of the large room. and always in the night those rhythms and incantations thundered, till it became very difficult to keep servants or suppress furtive talk of charles's madness. in january, 1927, a peculiar incident occurred. one night about midnight, as charles was chanting a ritual whose weird cadence echoed unpleasantly through the house below, there came a sudden gust of chill wind from the bay, and a faint, obscure trembling of the earth which everyon

ful of literary matter of every size and shape. charles's aspect was very drawn and haggard, and he dropped his entire load with a start at the sound of his father's voice. at the elder man's command he sat down, and for some time listened to the admonitions he had so long deserved. there was no scene. at the end of the lecture he agreed that his father was right, and that his noises, mutterings, incantations, and chemical odours were indeed inexcusable nuisances. he agreed to a policy of great quiet, though insisting on a prolongation of his extreme privacy. much of his future work, he said, was in any case purely book research; and he could obtain quarters elsewhere for any such vocal rituals as might be necessary at a later stage. for the fright and fainting of his mother he expressed t

n't a bit horrible artet a while. they thought what they'd got was well wuth all they'd had to give up- an' i guess obed kind o' come to think the same hisself when he'd chewed over old walakea's story a bit. walakea, though, was one of the few as hadn't got none of the fish blood- bein' of a royal line that intermarried with royal lines on other islands "walakea he shewed obed a lot o' rites an' incantations as had to do with the sea things, an' let him see some o' the folks in the village as had changed a lot from human shape. somehaow or other, though, he never would let him see one of the reg'lar things from right aout o' the water. in the end he give him a funny kind o' thingumajig made aout o' lead or something, that he said ud bring up the fish things from any place in the water wha

HP LOVECRAFT COOL AIR

le and devotee of the gifted recluse. after that i paid him frequent overcoated calls; listening while he told of secret researches and almost ghastly results, and trembling a bit when i examined the unconventional and astonishingly ancient volumes on his shelves. i was eventually, i may add, almost cured of my disease for all time by his skillful ministrations. it seems that he did not scorn the incantations of the mediaevalists, since he believed these cryptic formulae to contain rare psychological stimuli which might conceivably have singular effects on the substance of a nervous system from which organic pulsations had fled. i was touched by his account of the aged dr. torres of valencia, who had shared his earlier experiments and nursed him through the great illness of eighteen years

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

n't a bit horrible artet a while. they thought what they'd got was well wuth all they'd had to give up- an' i guess obed kind o' come to think the same hisself when he'd chewed over old walakea's story a bit. walakea, though, was one of the few as hadn't got none of the fish blood- bein' of a royal line that intermarried with royal lines on other islands "walakea he shewed obed a lot o' rites an' incantations as had to do with the sea things, an' let him see some o' the folks in the village as had changed a lot from human shape. somehaow or other, though, he never would let him see one of the reg'lar things from right aout o' the water. in the end he give him a funny kind o' thingumajig made aout o' lead or something, that he said ud bring up the fish things from any place in the water wha

INITIATION INTO HERMETICS

to apply neither the imagination or the akasa or the act the spectators want to see. it is sufficient for him to utter the akasa formula to hold the people spellbound, and afterwards he express the desired occurrence packed into short sentences or tantras in a low voice, in turns, and the audience will perceive one picture after another in the same order. the fact that these formulas are genuine incantations sounds absolutely incredible, since such a secret is handed down traditionally from family to family for hundreds of years. not even the owners of such a formula knows exactly what sort of powers he is going to release. all he knows is that this or that will happen if he expresses the respective words, and he does not bother himself about the cause of it. performances like these are v

IRISH WITCHCRAFT AND DEMONOLOGY

ers of attraction were very remarkable, for she had succeeded in leading four husbands to the altar. she had been married, first, to william outlawe of kilkenny, banker; secondly, to adam le blund of callan; thirdly, to richard de valle--all of whom she was supposed to have got rid of by poison; and fourthly, to sir john le poer, whom it was said she deprived of his natural senses by philtres and incantations. the bishop of ossory at this period was richard de ledrede, a franciscan friar, and an englishman by birth. he soon learnt that things were not as they should be, for when making a visitation of his diocese early in 1324 he found by an inquisition, in which were five knights and numerous p. 27 nobles, that there was in the city a band of heretical sorcerers, at the head of whom was d

n the bodies of the faithful, they made use of powders, unguents, ointments, and candles of fat, which were compounded as follows. they took the entrails of cocks sacrificed to demons, certain horrible worms, various unspecified herbs, dead men's nails, the hair, brains, and shreds of the cerements of boys who were buried unbaptized, with other abominations, all of which they cooked, with various incantations, over a fire of oak-logs in a vessel made out of the skull of a decapitated thief. 6. the children of dame alice's four husbands accused her before the bishop of having killed their fathers by sorcery, and of having brought on them such stolidity of their senses that they bequeathed all their wealth to her and her favourite son, william outlawe, to the impoverishment of the other chil

heresy. from a consideration of the facts here enumerated it would seem as if a considerable portion of ireland had been invaded by a wave of heresy in the first half of the fourteenth century, and that this manifested itself under a twofold form -first, in a denial of the cardinal doctrines of the church and a consequent revolt against her jurisdiction; and secondly, in the use of magical arts, incantations, charms, familiar spirits, et hoc genus omne. in this movement the kyteler case was only an episode, though obviously the most prominent one; while its importance was considerably enhanced, if not exaggerated out of all due proportion, by the aggressive attitude adopted by bishop de ledrede against the lady and her companions, as well as by his p. 51 struggles with outlawe and le poer

ISIS UNVEILED

ed tfa ft^wins len- tcdm pronounced by the pcqie "my wiih is thkt all govemmentj ifaouid kdow that 1 am speaking in this itrain. and i have ikt right to speak, nii man &m nathan tiu prophet tn datid the kaig^ and a great deal more tton ambroea had la th odotiiu\ digitizecoy google pagan phallicish in chbistian 5yub0i5 s phallic worship, tfaaumaturgical wondos wrought by satan, human sacri- fices, incantations, witchcraft, magic, and sorcery are recalled; and dehonisu is confronted with rpiritwuitm for mutual recognition and identification. our modem demonolo^ta conveniently overlook a few insignificant details, among which is the undeniable presence of heathen phauicism in the christian symbols. a strong spiritual element of this worship may be easily demonstrated in the dogma of the immac

eyes of the church of christ for the atrocious and never-to-be-forgotten mas* sacre of st. barthtdomew's day the queen catherine kept in her service an apostate jacobin priest. weh versed in the 'blade art' so fully patronized by the medici family, he had won the gratitude and protection of his pious mistress through his unparalleled skill in killing people at a distance by torturing with various incantations their wax timvlacra. the process has been described over and over again, and we scarcely need repeat it. charles was lying sick of an incurable disease. the queen-mother, who had everything to lose in case of his death, resorted to necromancy 114. la dtutonomaait, ou iraiu de* areiert: fatif, 1580 (often reprinted. 115. thffvu tt ritiul d ta kauu lagu, bit, di. sr. digitizecoy google

ry "in the course of fifteen years only, between 1580 to 1595, and only in the single province of lorraine, the president remigius burned 900 witches" says thomas wright, in his sorcery and magic' it was during these days, prolific in eccletdastical murder and unrivaled for cruelty and feroaty, that jean bodin wrote^ while the orthodox clergy called forth whole legions of 'demons' through magical incantations, unmolested by the authorities provided they held fast to the established dogmas and taught no heresy, on the other hand acts of unparalleled atrocity were perpetrated on poor, unfor- tunate fools. gabriel malagrida, an old man of seventy, was burnt by these evangelical jack ketches in 1761. in the amsterdam library there is a copy of the report of his famous trial, reprinted from the

not eniangled again wuh the yoke of bondage" exclums the honest apostle-philosopher; and adds, as if prophetically inspired "but v ye bite and devour one another, take heed that ye be not consumed one of another" that the neo-platonists were not always despised or accused of demonolatry is evidenced in the adoption by the roman church of their veiy rites and theurgy. the identical evocations and incantations of the. pagan and jewish kabahst are now repeated by the christian exorcist, and the theurgy of lambhchus was adopted word for word "distinct as were the platonists and pauline christians of the earher centuries" writes professor a. wilder "many of the more distinguished teachers of the new faith were deeply tinctured with the philosoi^iical leaven. synesius, the bishop of cyrene, was

the first christian sects to have been either nazarenes hke john the baptist; or ebionites, among whom were many of the rela- tives of jesus; oressenes (lessaens, or the rfctfrapeultu healers, of which the nazaria were a branch. all these sects, which only in the days of ire- naeua began to be considered heretical, were more or less kabalistic. they believed in the expulsion of daemons by magical incantations, and practised this method; jervis terms the nabatheans and other such sects 247. enseb: e el bitl, it, t; sulpidui sererui: ckrtmica, 11, 31. 24s. it appeara that the jewi attribute a hi^ antiquity to sepher toledetk kmau. it m mentioned for the first time by martin, about the beginning of the thirlceuth century, for the talmudibtt took great ore to conceal it from the chriitiani. uv

outm da apriu. 21b. llkeodowt: batrtt. jabid. u. ii. digitizecoy google 128 isis in4veiled" wandering jewish exorcists* the arabic word nabae meaning to wan- der, and the hebrew toj, naba, to prophesy. the talmud indiscriininate- ly calls all the christians noxari^ all the gnostic sects alike believed in magic. irenaeus, in describing the touowera of basilides, says "hiey use images, invocations, incantations, and all other things[>ertaining un- to magic* dunlap, on the authority of ijghtfoot, shows that jesus was called naboraiot, in reference to his humble and mean external con- dition "for naaaraiot means separation, alienation from other men* the real meaning of the word naxar, iij, signifies to vow or conse- crate one's self to the service of god. as a noun it is a diadem or emblem of

he unbelieving sect of the sadducees. describing the 'heresies' at those days, theodoret, who has no idea of the hidden meaning of the word christos, the anointed messenger, complains that they (the gnos- tics) assert tha thia meaaenger or deugatut changea kia body from time to hme "and goea into (dher bodiea, and at each time ia differently mani- feated. and these [the overshadowed prophets] use incantations and invocations of various demons and baptisms in the confession of their principles, they embrace astrology and magic, and the mathe- matical error) he says* lliis "mathematical error" of which the pious writer compluns, led subsequently to the rediscovery of the heliocentric system, erroneous as it may sull be, and forgotten since the days of anothw* magician' who tau^t it pythagora

notice, it is still more arcane, perhaps, than the brotherhood that mr. mackenzie names the 'hermetic brothers' what jacolliot learned of it, was from fragmentary manuscripts delivered to him by brdhmanas, who had their reasons for doing so, we must believe. the affruskada parilahai gives certain details about the association, as it was in days of old, and when explaining mystic rites and magical incantations explains nothing at all, so that tjie mystic l'om, l'rhum, sh'hrum, and sho'rhim ramaya- namaka remain, for the mystified writer, as much a puztle as ever. to do him justice, though, he fully admits the fact, and does not enter upon useless speculations (le sjriruiame, etc, p. 78) whoever desires to assure himself that there now exists a religion which has baffled, for centuries, the

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

o bears so striking an analogy to the hind prakriti or nature, there was this inscription, i am everything that was, that is, that is to be. nor has mortal ever been able to discover what i am. plutarch de iside et osiride, s. ix. 350 the rosicrucians. madya, maithuna, and mudra, that is fish, flesh, wine, women, and certain charms or mystical gesticulations with the fingers. suitable muntrus, or incantations, are also indispensable, according to the end proposed, consisting of various seemingly unmeaning monosyllabic combinations of letters, of great imaginary efficacy* in many of the religious observances solitude is enjoined, but all the principal ceremonies culminate in the worship of sacti, or power, and require, for that purpose, the presence of a young and beautiful girl, as the liv

tribe, a flower-girl, or a milkmaid. appropriate muntras are to be used. she is to be solemnly placed naked (as a sacred, unapproachable thing or object, but richly ornamented with jewels and flowers the triumphant spoils of glorious nature on the left of a circle (inscribed for the purpose, with muntras and gesticulations. the circle, or vacant enchanted space, must be rendered pure by repeated incantations and rites; being finally baptized with wine by the peculiar mantra. the sacti is now sublimised or apotheosised; but if not previously initiated, she is to be farther made an adept by the communication of the radical mantra or last charm whispered thrice in her ear, when the object of the ceremony is complete. the finale to this solemnity is what might be concluded as likely, but stra

K AMBER THE BASICS OF MAGICK

clearing and stilling b. grounding c. centering d. concentrating ieving one-pointedness) v. defining the goal: form vs. essence vi. working with the power a. confining it (casting the circle) b. raising it c. sending it (channeling it. for imediate effect or into storage d. earthing the excess (grounding it) vii. systems and techniques a. spellcraft b. words of power and affirmations, charms and incantations c. dance, postures and mudras d. meditation, trancework and hypnosis, fascination e. stone magick f. candle magick g. amulets and talismans; power objects or "psychic batteries" h. healing 1. psychic (visualization, laying on of hands) 2. herbal 3. energy channeling iwht auras and chakras 4. color therapy the basics of magick get any book for free on: www.abika.com 3 5. other systems

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

di.-tar and dnin.si4.an.na. in gossmann fs time, the last sign row was read as dnin.tar.an.na. 24 (g315) elady of heaven f and dnin.si4.an.na efair (many-hued) lady of heaven f (g320; ninsianna, a minor sumerian goddess, later identified with i.tar. in old babylonia venus was marked similarly. dnin.si.an.na (g327. the long name mulnin.a.ha.kud.du (g314, akkadian be-lit te-lil-ti, meaning elady of incantations f, refers to a minor sumerian goddess ningirin (leick 130. characteristically to mesopotamia, matters are made no clearer by mulnita.a.ta (g330) emale f, denoting venus in the morning a.k.a. the morning star. as the evening star, venus is called mulusan2.da.el (g157. of the additional appellations of venus, we fd like to mention also dnun.sar.a (g309, dgal.a.ru.ru (g63) and u.dar, whi

KETAB E SIYAH

ow by high heaven, ignorant of its doom. amongst stones and bones and jewels they went without song or drum or horn, by a thousand diverse paths. i followed the upward gradient of the floor to the lands of light so many leagues above, as i went gathering to myself such strength as my sorceries required to achieve the end i sought. baalzebub and ishtar went at my side and together we rehearsed the incantations of the charm that we three were to work for even such as the ancient archons could not forge alone their original work of making. now, with quiet languor did gates of the passages swing open that once more the shedim glimpsed the moon. 138 into the night, illumined by the stars, celestial torches, watchers of ten thousand griefs, witnesses of ten thousand wrongs, and the pale moon in

the desert sands be all about so that the rains might be summoned soon and the sin of man be washed from the earth thus defeating satan and evil crew. though you are wearied by those toils that your hand has already made complete spurn not yet greater industry now when it is most necessary and its reward is both near and great. make preparations for the voyage and then i shall teach to you those incantations that you must know to summon from the sky and depths the waters to raise up the flood. the keys to the great cataracts shall be taught to you once the ship is ready so make haste that god's will be not thwarted for a longer time than must be for it to be accomplished. act now, noah, and find vengeance that you so earnestly desire" did that mad criminal need such words as these? no! hi

eaven's purpose and had instructed his weary family to make ready for the voyage. all night and day laboured noah and for another night before all was done and all preparations had been made against the flood. now came michael to noah at dawn, perceiving now had come the time to act and bring forth the waters to cover the earth "noah, son of lamech" he spoke "now has the time come to intone those incantations to open the doors by which are bound the sky's cataracts and the waters of the deep earth. speak then the words with me and enact the rightful rituals that these jaws might gape open and spew out the contents of their bellies. thus shall we wash for all time the wickedness of man from the earth and for all time hereafter shall the just reign of adonai yahweh endure and you shall be hi

y willed but to lash with strong ropes together the seven vessels cast about by wind and rain that the fleet would not scattered far, the marines of shurupuk, drowned deep beneath the swollen rivers and sea were the noble city's walls and washed from every map of earth were the bright towers, made ready for battle against heaven's hosts, preparing spears and bows and shields or else speaking such incantations to bind fortune's vagaries to their cause, enchanting each shaft to fly true and preparing charms to ward the bolts of heaven that they would find no mark. thus did the last of the nephilim use what time was theirs within the storm before the coming of a greater storm. storing up their strength for battle utanapishtim and his brave retinue let the wind carry them where it will across

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

named after the daughter of the prophet muhammad.hands were also used as amulets on gates of islamic buildings. holy books of every culture (koran, torah, bible) are considered to have protective powers. pieces of parchment with scripture quotes, carried in boxes or pouches, are amulets in various religions. amulets with inscriptions are sometimes called charms, a term that also applies to spoken incantations. yhwh, the hebrew name for god, appeared on many amulets and talismans in different spellings to help magicians conjure demons and protect them from attack by the spirits. the sator square consists of some magical words arranged in the pattern of a square. it was inscribed on walls and vessels as early as ancient rome (753 b.c. a.d. 476) and was considered to be an amulet against sorc

the advancement of role-playing games has investigated every suicide or criminal case that badd advanced, and has been unable to find any caused by role-playing games. groups opposing fantasy games often criticize the alleged occult content of the games. it has been claimed incorrectly that the games rule books include poison recipes or methods of summoning demons, etc. a handful include printed incantations from folk and ceremonial magic, but most do not. a gamer who wants her or his pretend character to cast a spell in order to protect itself from attack might simply say to the gm, i am casting a healing spell now. neither the player nor their character actually casts a spell or practices magic. the player simply describes what the imaginary character is doing. gaming is basically an ad

references in modern witchcraft. the intent of the majority of grimoires was to teach magicians how to summon and control the power of spirits and demons. the sources were ancient egyptian,greek,hebrew, and latin texts. the rituals illustrated in grimoires are usually very complicated. they suggest ways of dressing and of behaving during and prior to evocation ceremonies. they contain prayers and incantations, directions for the creation of amulets, instructions on how to sacrifice animals, and provide lists of demons and spirits who can be summoned through the grimoire. grimoires users were not necessarily devilworshipers. very often their intent was to summon a demon and, after making a pact with him, deceive him and take advantage of his powers. the handbooks gave readers the instructio

profanities and then focused upon hussein, defeating him and saving the world. spellbinder in this 1988 film a los angeles lawyer becomes interested in an attractive young woman after rescuing her from a man who attempted to stab her. reticent at first, she eventually informs him that she is trying to escape a devil-worshiping black magic satanic witch cult. spells a spell is a series of words or incantations accompanied by a ritual with the purpose of altering the outcome of destiny. throughout time and place, those with supernatural powers have been able to cast spells for both harm and benefit to themselves and others. the successful casting of a spell has three essential components: the sorcerer, magician, or witch who is to perform, a ritual, and the actual spell. the importance of th

LIBER LIBERI VEL LAPIDIS LAZULI

essed one! o god! o my devourer! 12. let me fall, fall down, fall way, afar, alone! 13. let me fall! svb figvra vii 15 14. nor is their any rest, sweet heart, save in the cradle of royal bacchus, the thigh of the most holy one. 15. there rest, under the canopy of night. 16. uranus chid eros; marsyas chid olympas; i chid my beautiful lover with his sunray mane; shall i not sing? 17. shall not mine incantations bring around me the wonderful company of the wood-gods, their bodies glistening with the ointments of moonlight and honey and myrrh? 18. worshipful are ye, o my lovers; let us forward to the dimmest hollow! 19. there we will feast upon mandrake and upon moly! 20. there the lovely one shall spread us his holy banquet. in the brown cakes of corn we shall taste the food of the world, and

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

by the cartoon in figure 7.1. assuming that both physics and magic, for example, are taught in schools, how can the students possibly decide which one is right? they could only do this by comparing the results obtained in a physics lab with those obtained in a magic lab. for example, they could do experiments with electronic circuits and see that physics works. in the magic lab, they could learn incantations, practice them, and see that they do not work. but what a ridiculous waste of time and money this would be! a 2005 gallup poll showed that american teenagers (13 17 years of age) are divided on the issue of evolution. for 37% of them, the theory of evolution is well supported by empirical evidence. another 33%have no opinion on the subject, whereas the remaining 30% affirm that the th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

n his eighth book of the antiquities of the jews "now the sagacity and wisdom which god had bestowed on solomon was so great that he exceeded the ancients, in so much that he was no way inferior to the egyptians, who are said to have been beyond all men in understanding* god also enabled him to learn that skill which expelled demons, which is a science useful and sanative to him. he composed such incantations also by which distempers are alleviated. and he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return; and this method of cure is of great force unto this day" the medi val alchemists were convinced that king solomon understood the secret processes of hermes by means of which it was possible to multiply metals. dr. bacstrom writes th

MASTERING WITCHCRAFT

. the greatest and the most notorious personalities in the history of mankind have all possessed this power to a great degree, and i suspect you, the reader, also do. otherwise you wouldn't be reading this book. the ability to indulge in a flight of fancy is of paramount importance to a witch, for it is through this dark glass that she in fact will cast her spells and set the world afire with her incantations. therefore, as a witch, nurture your imagination, treasure your fantasies. magically speaking, you will probably put every one to excellent use. the more emotional and deeply knotted the roots of your secret visions are, the more potent will they be to effect the working of your charms. the success of all your spells will depend on just how much of a head of emotional steam you can wo

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

the censers in his hand and kindle it, and then place it in the part prepared. let him now enter within the circle and carefully close the openings left in the same and let him again warn his disciples, and take the trumpet of art prepared as is said by the chapter concerning the same, and let him incense the circle towards the four quarters of the universe. after this let the magus commence his incantations, having placed the sickle, sword, or other implement of art upright in the ground at his feet. having sounded the trumpet as before taught let him invoke the spirits, and if need be conjure them, as is said in the first book, and having attained his desired effect, let him license them to depart. the key of solomon page 104 here followeth the form of the circle (see figure 81, wherein

MICHAEL FORD WITCHMOON

stence is pure joy indeed. the female witches were indeed, as described by spare, taking quite the active role. they seemed to almost dominate the sabbath, to which i took no offense and found it beautiful. the witches, no matter how beautiful or ugly, were joyous and filled with a burning passion. you could see and feel the fire-snake energy rise from them at some points. it was now time for the incantations to begin. during the entirety of the sabbath many shapes slithered about, giving a surreal atmosphere to an already amazing event. the sabbath was then conducted with further congress and lust, for the astral form can prove extremely stimulating on physical levels. activity is based on the uninterrupted 92 92 coagulation of lunar energy, mainly manifested through the female. through t

lipoth were evoked. soror davcina acted as a scribe and channeling point of the rite, who would preside over the assumption of the death posture in the instance of control being lost by myself. while my evocations were intoned her chant was as follows "witch-moon of blood, eye of hecate, choronzon shall send forth thy night spirit through the qlipoth. move, appear" this was repeated throughout my incantations as follows: opening and banishing rituals, the casting of the circle followed by dancing widdershins (counter-clockwise) around the circle. the enochian call of the seventh aethyr (see the vision and the voice, by aleister crowley, published by weiser) at this time i opened the top of the blood vial and poured most of the contents within the circle, forming as best i could the sigil w

MICHAEL WYNN THE SOUL TRAVELERS

res faith. without belief and focus, you (your spells) are sure to fail. surely, this is an aspect of the occult that has kept the merely curious at bay. but there was something else about magic that violated and troubled my computer-like mind. magic's arbitrary nature. while reviewing medieval grimoires, one is struck by the countless strange requirements for a given spell. you have to say these incantations, at this time of year, facing that direction. a modern aspirant to the magical arts will find himself saying things like "the testicle of a wild bull! where the hell am i gonna get that" oh, but don't forget that you have to cut that bull's balls off at midnight, and only in february, or that spell is a big no-go. this may sound like an absurd exaggeration, unworthy of being included

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

presides over all practices connected with witchcraft and enchantments, haunts sepulchres, and the point where two roads cross, and lonely spots where murders have been committed. she was supposed to be connected with the appearance of ghosts and spectres, to possess unlimited influence over the powers of the lower world, and to be able to lay to rest unearthly apparitions by her magic spells and incantations. hecate appears as a gigantic woman, bearing a torch and a sword. her feet and hair are formed of snakes, and her passage is accompanied by voices of thunder, weird shrieks and yells, and the deep baying and howling of dogs. her favour was propitiated by offerings and sacrifices, principally consisting of black lambs. her festivals were celebrated at night, by torchlight, when these a

ng, and feigned great interest in all their concerns. having gained their confidence, she informed them, that among her numerous magic arts, she possessed the power of restoring to the aged all the vigour and strength of youth, and in order to give them a convincing proof of the truth of her assertion, she cut up an old ram, which she boiled in a cauldron, whereupon, after uttering various mystic incantations, there came forth from the vessel a beautiful young lamb. she then assured them, that in a similar page 261 manner they could restore to their old father his former youthful frame and vigour. the fond and credulous daughters of pelias lent an all too willing ear to the wicked sorceress, and thus the old king perished at the hands of his innocent children. death of jason..medea and jas

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

in blood drinking and human sacrifice. such occult paraphernalia and activities are not only out of date, but also totally unnecessary to make your magic power work for you. the first, very simple step in waking your fiery serpent from its ancient slumber is to find a place where you can create a witching circle. the old grimoires, hand-written books of magic spells, invocations, herbal recipes, incantations and other magical lore were most specific in what they said about the location of a witching circle. dark forests, secluded caves, abandoned ruins, or upon the seashore beneath a full moon were considered as ideal places to work magic. you do not have to do anything so elaborate. preparations are simple, but you need to ensure silence with no interruptions. first, make a physical spac

work a protection ritual on a regular basis. the pentagram (five-pointed star) is a tool used by both witches and magicians to keep evil forces at bay. the pentagram represents man- the five points being his head, two arms, and two legs. in reading these words you will learn many ancient secrets of the occult. the old grimoires were hand-written books of magic spells, invocations, herbal recipes, incantations and other magical lore. when witches work their rituals, they work naked. a ritual to summon the magic power within you. different sensations often accompany the awakening of your magic power. whenever a specific area of your life is in need of help, cast whatever spell is appropriate to your desire. it is the spell that draws out your power and sends it on its way. spells are the fun

NECRONOMICON ALAZIF

at candlemas (on the second day of the second month, at beltane (on the eve of may, at lammas (on the first day of the eighth month, at roodmas (on the fourteenth day of the ninth month, and at hallowmas (on november eve. call out to dread azathoth when the sun is in the sign of the ram, the lion, or the archer; the moon decreasing and mars and saturn conjoin. mighty yog-sothoth shall rise to ye incantations when sol has entered the fiery house of leo and the hour of lammas be upon ye. evoke ye terrible hastur on candlemas night, when sol is in aquarius and mercury in trine. supplicate great cthulhu only at hallowmas eve when the sun abides within the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure s

ilosophy- cornelius agrippa. they are therefor not included in this version. to conjure of ye globes know ye that the globes of yog-sothoth be thirteen in number, and they be the powers of the parasite-hoard which are his servitors and doeth his bidding in ye world. call them forth whenever thou shall have need of anything and they shall grant their powers unto ye when ye shall call them with the incantations and make their sign. al azif page 12 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 his globes have diverse names and appeareth in many forms. the first is gomory, who appeareth like a camel with a crown of gold upon his head. he commandeth twenty-six legions of infernal spirits and giveth the knowledge of all magical jewels and talismans. the second spl

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

, the hands, and the fingers, and that is why it is written gwith magic [tokens] in their hands. h8 as mentioned previously, balak fs emissaries came to balaam with magic instruments, so that he not be able to refuse on account of not having the right tools. the implication of the verse fs phraseology is that magic is something done with the hands, as opposed to sorcery, which is more a matter of incantations and charms, uttered with the mouth. inasmuch as he derived ultimately from ima, balak was associated with the axis of gevurah. both chesed and gevurah are associated anatomically with the arms, hands, and fingers.chesed with the right and gevurah with the left. balak wanted balaam.who personified breath, which is the encompassing light, signified by the name ekyeh.to curse them from h

ROBERT KIRK WALKER BETWEEN WORLDS

t from the fairy race themselves. 8. both the subterranean people and the seers who perceive them retain fragments of ancient religious and philosophical tradition, often at variance with the religious and scientific viewpoints of the day. introduction 13 9. there are spiritual or psychic healers in the human world who work through methods laid down by tradition, often using corrupted prayers and incantations to accompany their healing ceremonies. these are of a different category to the seers, and do not seem to receive aid from the subterranean or underworld the aim of the commentary although the secret commonwealth is only a short book, making a detailed and properly cross-referred commentary upon kirk's thesis would be a monumental task, fit to occupy the work of a polymath scholar, or

RUBY TABLET OF SET

s are said to have arisen among menander's followers. saturnius promulgated a system of doctrine in syria, basilides in egypt. saturnius followed menander quite closely in cosmological speculations, magical practices and living habits. basilides has given immense development to the doctrines of menander and simon. the next gnostic is carpocrates, and his associates practiced also magical arts and incantations; philters also and love potions "another man is cerdo who came to live in rome" and who held the ninth place in the episcopal succession from the apostles downward. marcion from pontus succeeded him and developed his doctrine. iii. some basic gnostic methods the exact meanings of the gnostically employed terms can only be determined by a careful study of the entire gnostic system. on

inent gnostic, carpocrates, taught some of the first antiarchal concepts. he felt that "through faith and love we are saved (gal 5:6) he claimed that christ was raised with an understanding of jewish laws, but grew to despise them. this gave christ great power; likewise, people who learn to despise these laws as well will receive great power. his followers were accused of practicing magical arts, incantations, charms and astral travel. these were common accusations of the gnostics. his son, epiphanes, wrote a book called "on righteousness, which probably influenced many subsequent antiarchal gnostics. in it he writes "god allows the sunlight to stream down equally upon all creatures together, and gives both good and evil their portion of justice "for god made all things to be common proper

book of coming forth by night (title) in hieroglyphics this would be sat per em kerh. it is an evident contrast to the name of the book of coming forth by day, the osirian funerary text that is popularly known as the egyptian book of the dead. the osirian cult in particular glorified life-after-death above lifebefore- death. the book of coming forth by day is essentially a selection of spells and incantations designed to aid a newly-dead person through the perils of the underworld. this preoccupation with death is conspicuously absent from the book of coming forth by night, which is ultimately an appeal and a challenge for the enhancement of conscious life. north solstice the book of coming forth by night was written during the night of the north solstice (june 21-22) 1975 (the year x of t

SATANGEL

rms and names of those angelic mysteries from which they are understood v wilful or not v to have descended. from moses onwards kabalists, esotericists and occultists attributed angels governing the powers of the planets, the four seasons, the days of the week, the hours of the day, to places, plants and principles of every kind. they also expanded greatly upon their numbers and names. spells and incantations calling upon such forces were in abundance as late as the 13th century, as are recorded in the classical grimoire. paradoxically, many angels appear in the grimoire also as devils and demons; without transformation or change of name, merely of alignment. it is almost as if the citizenship of heaven and hell are in constant flux, and the divisions between good and evil are not as succi

hetoric. restores lost dignities and honours. possibly from the ancient babylonian god of writing, logic, and history nabium, who is mentioned in the old testament as nabu. naphula, vapula (goetia, 60th spirit. duke commanding 36 legions. appears as a winged lion. teaches handicrafts, philosophy, and other sciences. ningiszida (sumerian, lord of the tree. horned serpent who, according to akkadian incantations, watches over the demons exiled to the underworld. olam ha-qlippoth (aramaic, world of shells. the other side of the qabballa. olivier. once an archangel, who now tempts mortals to be cruel to the poor. oriax, orias (goetia, 59th spirit. marquis commanding 30 legions. appears as a man with serpent tail, holding two hissing serpents in his right hand, and riding a huge horse. teaches t

SATANIC BIBLE

and dance "ring around the rosy" in a circle; burn candles of various colors for various wishes; call out the names of "father, son and holy ghost" while supposedly practicing black arts; pick a "saint" for their personal guide in obtaining help for their problems; dunk themselves in smelly oils and hope the money comes in; meditate so they can arrive at a "great spiritual awakening; recite long incantations with the name of jesus thrown in for good measure, between every few words, etc, etc, etc, ad nauseam! because- this is not the way to practice satanic magic. if you cannot divorce yourself from hypocritical self-deceit, you will never be successful as a magician, much less a satanist. the satanic religion has not merely lifted the coin- it has flipped it completely over. therefore, w

SATANIC RITUALS

o this master, or leader, all bowed with devotion. he was the one who would deliver them from sin! along with this went the use of a transmogrified orthodox liturgical format, persistently forming a crosscurrent in the rituals. associated with this phenomenon is the russian master and convenient villain, grigori yefimovich rasputin, the "mad monk" who, through the strength of his personality, and incantations of a rather dubious nature, succeeded in assuaging the hemophilic attacks of the czarevich, thereupon ingratiating himself into the inner workings of the czar's court the khlysty have received much of their notoriety through the supposed association with rasputin. though scores of books have been written about him, only one, the perceptive biography by colin wilson, seems to paint an

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ted of a father, mother, and children. the father was accepted as head of the household. birth was an occasion for much religious care. women giving birth wore special ornaments to scare off the female demon lamashtu, who was said to kill or kidnap children. the moon god, nanna, was called upon to help the woman in labor. the earliest lullabies, or soothing songs sung to babies, were adapted from incantations, or sung prayers, to protect the infant. the next major rite of passage, marriage, was both a religious and a legal matter. law codes that survive show that marriage was celebrated in a ceremony that had five parts: 1. the engagement, in which parents agreed to the future marriage; 2. payments by both families of a dowry to the bride and a payment to the groom (the bride-price; 3. the

SETH IN THE MAGICKAL TEXTS

son "die befreiung adams aus der eanagkh" in his fruhkirche, judentum und gnosis (rome, freiburg, vienna 1959) 108. peterson discarded preisendanz' tentative suggestion that =u!tika indicated the sunday. m.w. meyer in the greek magical papyri in translation, ed. h.d. betz (chicago and london 1986) 36, n. 3, simply cites preisendanz without showing knowledge of peterson's article; cf. r. kotanski "incantations and prayers for salvation on inscribed amulets" in magika hiera, ed. c.a. faraone and d. obink (new york-oxford 1991) 137, n. 110. 7 although seth in ancient egypt could be reconciled with horus and seen as the defender of the solar bark, his cult seems to have disappeared after the assyrian period and the god himself began to be turned into a demon; see h. te velde, seth, god of conf

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ons which come dimly down from remoter ages, as shells now found on the mountain-tops inform us where the seas have been? what was the old colchian magic, but the minute study of nature in her lowliest works? what the fable of medea, but a proof of the powers that may be extracted from the germ and leaf? the most gifted of all the priestcrafts, the mysterious sisterhoods of cuth, concerning whose incantations learning vainly bewilders itself amidst the maze of legends, sought in the meanest herbs what, perhaps, the babylonian sages explored in vain amidst the loftiest stars. tradition yet tells you that there existed a race("plut. symp" l. 5. c. 7) who could slay their enemies from afar, without weapon, without movement. the herb that ye tread on may have deadlier powers than your engineer

SIR WALLIS BUDGE EGYPTIAN MAGIC

or written upon it. the idea of "life" appears to have attached itself to the scarab from time immemorial in egypt and the eastern sudan, for to this day the insect is dried, pounded, and mixed with water, and then drunk by women who believe it to be an unfailing specific for the production of large families. in ancient days when a man wished to drive away the effects of every kind of sorcery and incantations he might do so by cutting off the head and wings of a large beetle, which he boiled and laid in oil. the head and wings were then warmed up and steeped in the oil of the apnent serpent, and when they had been once more boiled the man was to drink the mixture. 1 the amulet of the scarab has been found in egypt in untold thousands, and the varieties are exceedingly numerous. they are ma

s translation, p. 12. 86:1 this papyrus is preserved in the british museum (no. 10,472. 86:2 british museum, no. 20,868. 90:1 nos. 15,563, 15,564, 15,573, and 15,578 in the second egyptian room. 95:1 i.e, alexander the great. 95:2 for further mention of dreams, see the last chapter in this book. 96:1 see my life and exploits of alexander the great (one volume edition, p. xvi. 96:2 the greeks used incantations at an early date, as we may see from pindar, pythia, iv. 213; this writer lived in the first half of the fifth century before christ. 97:1 i owe the facts of these two examples of the use of wax figures and the two spells for procuring visions and dreams (see p. 96, and the example of the use of the sphere of democritus (p. 230, to mr. f. g. kenyon, assistant keeper in the dept. of ms

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

are based on a curious blending and mosaic of astrology, numerology, graphology, color magic, symbology, alchemy, pagan religion, and pure luciferianism. there are hand signs and body gestures, talismanic jewelry and clothing, hidden codes, and on and on. the end result is a confusing jumble of "man is god" theology (but only jewish man gentiles are inferior) and magical formulae, words of power, incantations and spells. heads of chickens are cropped off and blood sprinkled around "magic cords" of specific color are worn on the wrist as miracle-working bracelets; magic water is used to heal; magic symbols are objects of trance-like mediation; and mantralike chants are repeated over and over. the 22 letters of the hebrew alphabet are touted as religious idols of great magical powers. even t

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ividual spirit manifestation. life to the body and make it possible for the ba to reenter its former dwelling. if the deceased s budget allowed, it was also customary to bring into the tomb a number of small figures called ushabtiu, whose duty was to speak up and give character witness when the entombed stood before osiris and the 42 divine judges. the book of the dead also contained certain holy incantations that were designed to free the ka from the tomb and allow it to be incarnated again. the spirit might experience an existence as a hawk, a heron, or even a plant form, such as a lotus or a lily, moving along through various expressions of the life force until, after about 3,000 years, it could once again achieve rebirth as a human. m delving deeper gaster, theodor h, ed. the new golde

state of something living or lasting for a markedly short or brief time. the nature of existing or lasting for only a day, such as certain plants or insects. hieroglyphs a system of writing which uses symbols or pictures to denote an object, concept, sound, or sequence of sounds. the word comes from an ancient greek term meaning sacred carving, to describe the characters carved on egyptian tombs. incantations ritual chanting or recitation of verbal charms or spells to produce a supposed magic effect. kabbalah (cabala, cabbala, kabala, or kabbala) a body of mystical jewish teachings based on an interpretation of hidden meanings contained in the hebrew scriptures. kabbalah is hebrew for that which is received, and also refers to a secret oral tradition handed down from teacher to pupil. the

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ormation into a wolf after being bitten or scratched by a werewolf. according to the ancient traditions, those who became werewolves were generally of two types: 1) powerhungry sorcerers who deliberately sought the ability to shapeshift into the form of a wolf through an application of black magic so that they might more effectively rob or attack their victims. those who became werewolves through incantations, potions, or spells took evil delight in their savage strength and their ability to strike fear into the hearts of all those whom they encountered. 2) innocent men or women who ran afoul of a sorcerer who had vengefully placed a curse of lupine transformation upon them. those innocents who had become werewolves against their will may have been filled with disgust at their acts of slas

if the dog should follow someone on a rainy night, however, such action brings bad luck. the evil eye among many people and cultures, the fear of the evil eye persists as strongly today as in ancient times. in the contemporary world of superstitious beliefs, both men and women can possess the evil eye and direct its negativity toward those who invoke its wrath. a vast array of charms, spells, and incantations for the purpose of warding off evil influences has been passed down from generation to generation. in ancient times, the amulet intended for protection against the evil eye was usually just a bit of stone, a shell, or an image carved t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d superstitions, strange customs, taboos, and urban legends 193 c

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de park, n.y: university books, 1960. williams, charles. witchcraft. new york: meridian books, 1960. alchemy the image of alchemists as defrocked wizards and full-time frauds is not quite accurate. most of them were, in fact, highly spiritual men whose quest to transmute one substance into another was closer to mysticism than modern chemistry. the essence of alchemy lay in the belief that certain incantations and rituals could convince or command angelic beings to change base metals into precious ones. according to ancient tradition, the mummy of hermes trismegistus, the master of alchemical philosophy, was found in an obscure chamber of the great pyramid of giza, clutching an emerald tablet in its hands. the words contained on the tablet revealed the alchemical creed that git is true and

the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. roger bacon (c. 1220.1292) roger bacon, an english franciscan friar, scientist, and philosopher, accepted what he termed the gnatural magic h that occurred within mathematical and physical areas of experimentation, but he was resolutely against the use of incantations, the invocation of spirits, and the casting of spells. in his opinion, magicians were charlatans, reciting magical formulas even though they knew the effects they created were but the products of natural phenomena. bacon recognized that there were mysterious forces that appeared to be magical, such as those that moved the stars and the planets; but he argued that all knowledge that ex

supernatural forces for the sole purpose of personal aggrandizement, the glorification of their baser appetites, and the sowing of discord, discontent, and disease. the desire to use supernatural entities to wreak havoc upon one fs enemy or to acquire material wealth and power was in play during the time of the ancient egyptians and persians. the greeks and hebrews adapted many of the rituals and incantations, transforming the gods of the earlier cultures into the demons of their own time. this process of deity transmutation was continued into medieval times when the earlier gods of the middle east became devils, the ancient mysteries and fertility rites became orgies, and the orders of worship for the old hierarchy of gods and goddesses became patterns for sorcery. by the middle ages, bel

for the old hierarchy of gods and goddesses became patterns for sorcery. by the middle ages, belief in black magick and the powers of evil became so intense that the world had become a dark and shadowy place of dread ruled by satan. the sorcerers of the middle ages who practiced black magick followed to the letter the instructions recorded in the great grimoires, books filled with rites, rituals, incantations, conjurations, and evocations of demonic entities. the deity most often invoked by the dark sorcerer of medieval times to the present day is satanas, a direct descendant of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 51 baphomet: the sabbatic goat from the 1896 edition of transcendental magic (fortean picture library)

n d u n e x p l a i n e d 52 magic and sorcery black magick is the use of supernatural knowledge and powers for doing evil. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 53 among certain hispanic and native american cultures of the southwest, the practice of burjeria is feared as a manifestation of evil. those who use rituals, spells, incantations, potions, and powders to work ill against others are known as brujas (witches, who are primarily female in number (the male witch is known as a brujo. all the negative facets of witchcraft feared by people throughout the world are practiced by the brujas: manifesting the evil eye, casting spells to cause physical or mental illness, bringing about bad luck, even death. the brujas creat

in ceremonial magic composed in europe from the fifteenth to the sixteenth centuries. the texts provide rules regarding symbols, chants, and spells, and describe how to utilize them to perform effective magical effects. the most famous of all grimoires is the key of solomon, allegedly prepared by the king himself. in the first century c.e. the historian josephus (c. 37.c. 100) refers to a book of incantations for summoning spirits written by solomon. black magicians circulated the text throughout europe in the twelfth century; the inquisition condemned it as a dangerous text in 1559. sources: cavendish, richard. the black arts. new york: capricorn books, 1967. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn: llewellyn publications, 2000. spence, lewis. an encyclopedia of

t that it was a carnelian, or bloodstone. some bloodstones are greenish in color, with bright red flecks of jasper within them that look like flecks of blood. in folk medicine it matters little which bloodstone one employs, for in the mind of the practitioner, the stone is certain to halt the flow of blood and promote healing. and for the practical magician, the use of a bloodstone in rituals and incantations is believed to greatly increase the realization of all desires. m delving deeper kunz, george frederick. the mystical lore of precious stones. san bernardino, calif: borgo press, 1986. pavitt, william thomas. the book of talismans, amulets, and zodiacal gems. new york: samuel weiser, 1970. walker, barbara g. the woman fs dictionary of symbols and sacred objects. edison, n.j: castle bo

THE MIDDLE PILLAR

ma yoga: union through the virtues of religious duties. hatha yoga: union through physical discipline-breathing and postures. karma yoga: union through proper action or work in daily life. kriya yoga: union through the sacred outlook in everyday life, domestic ritual, and purification. laya yoga: union through developing the "serpent fire" or kundalini force. mantra yoga: union through spells and incantations. raja yoga: union though meditation. hatha yoga, which emphasizes physical and mental discipline, is by far the most popular type of yoga. the various asanas or postures of hatha yoga are the practices that most westerners associate with eastern mysticism. pranayama or "the breath way" includes numerous techmques for breath control and vital energy manipulation. the discipline of conc

THE NECRONOMICON SIMON VERSION

ion as to how these "gates" work, or what he might find there, save to say that the key of one gate lies in mastering the gate before it. the mad arab was either keeping a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding chapter, being prayers proper to each of the celestial gates. the "conjuration of the fire god" follows this, and resembles the others in its mixture of greek and sumerian phrases. it should be noted here that wherever a sumerian phrases. it should be noted here that wherever a sumerian phrase appears in the origi

so; a hissing "s" common to arabic languages z as in "lots; a hard "ts" sound, not quite as in "zoo" remember, in the transliterations which follow, every letter must be pronounced. there are no schwas or silent syllables in sumerian. hence "kia" is pronounced "keeya "kaimanu" is pronounced "ka-ee-mah-nu" or, if spoken rapidly, the two initial vowel sounds slur into 'kigh' rhyming with "high" the incantations should be said carefully and slowly at first, to familiarise oneself with the tongue-twisting phrases. a mistake may prove fatal to the work the spells (translated) where possible, the editor has taken every opportunity to find the original sumerian or akkadian translation of a given greek charm of conjuration. these will be given here. also, the reader will find english translations

rom the maklu text, of which the only extant translation is in the german of tallqvist("die assyrische beschworungsserie maqlu nach dem originalen im british museum herausgegeben" acta societatis scientiarum fennicae, tomm. xx, no. 6, helsingforsiae mdcccxcv. the word "maklu" or "maqlu" itself is controversial, but tallqvist seems to think that it does, indeed, mean "burning; especially so as the incantations to be found therein invariably entail burning something, usually a doll made in the likeness of a witch or evil sorcerer that the magician wished to dispose of. hence, we have here probably the archetype of the great burning times of the inquisition, when people were condemned to a fiery death as witches and pagans. the chant "burn, witch! burn" can be found in the maklu text, in all

he editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably not been effectively summoned in nearly six thousand years. ordinary exorcisms and banishing formulae have thus far proved extremely inadequate: this, by experienced magicians. hence, the following recom

s upon the face of the earth. in such a case, no recourse is to be had until the light of the moon shines upon the earth, for the moon is the eldest among the zonei, and is the starry symbol of our pact. nanna, father of the gods, remember! wherefore, the amulet must be engraved upon pure silver in the full light of the moon, that the moon shine upon it at its working, and the essence of the moon incantations must be performed, and the prescribed rituals as given forth in this book. and the amulet must never be exposed to the light of the sun, for shammash called udu, in his jealousy, will rob the seal of its power. in such a case, it must be bathed in water of camphor, and the incantations and ritual performed once again. but, verily, it were better to engrave another. these secrets i giv

. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee death before the ancient ones rule the earth once more! kakammu! selah! of the zonei an

der of lights, built of old in babylon and at ur, is white. this is her seal, which you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden ob

that slays the man. then cane he hope to have power over the demons that plague the mind and the body, pulling at the hair and grasping at the hands, and the screaming vile names into the airs of the night. for what comes on the wind can only be slain by he who knows the wind; and what comes on the seas can only be slain by he who knows the waters. this is it written, in the ancient covenant. the incantations of the gates the invocation of the nanna gate spirit of the moon, remember! nanna, father of the astral gods, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lord, hero of the gods, who in heaven and upon the earth is exal

yes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never raises the sword or fights the idimmi, save when the covenant is invoked by none less than the elder gods in their council, like unto the seven glorious aphkhallu. and sometimes the watcher appears as the enemy, ready to devour the priest who has erred in the incantations, or omitted the sacrifice, or acted in defiance of the covenant, for which acts the very elder gods cannot forbid that silent race from exacting its toll. and it is said that some of that race lie waiting for the ancient ones to once more rule the cosmos, that they may be given the right hand of honour, and that such as these are lawless. this is what is said. the preliminary invocati

r has been given this license, else he will devour thee. such are the laws. and he care not what he watches, only that he obey the priest. the book maklu of the burning of evil spirits here are the banishments, the burnings, and the bindings handed down to us by enki, the master. they are to be performed over the aga mass ssaratu by the priest, with the appropriate images as described herein. the incantations must be recited after the watcher has been summoned, and he will do the deeds set down for him by the incantations. when he returns, he is to be dismissed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seve

nir kunushi shadu yu likattin kunushi shadu yu dannu elikunu limqut ina zumri ya lu yu tapparrasama! the book of calling this is the book of the ceremonies of calling, handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowl

at whose name even ereshkigal gives fright, and the dread kutulu strains at his bonds: mummu tiamat queen of the ancient ones! know, sixthly, that thou shalt not seek the operations of this magick save by the rules and governments set down herein, for to do other is to take the most awful risk, for thyself and for all mankind. therefore, heed these words carefully, and change not the words of the incantations, whether thou understand them, or understand them not, for they are the words of the pacts made of old, and before time. so, say them softly if the formula is "softly, or shout them aloud if the formula is "aloud, but change not one measure lest thou call something else, and it be your final hour. know, seventhly, of the things thou art to expect in the commission of this most sacred

agon gods, and the sea monsters, and the gods of the deep. watch also the days. the day when the great bear hangs lowest in the sky, and the quarters of the year measured thereof in the four directions measured thereof, for there the gates may be opened and care must needs be taken to ensure that the gates remain forever closed. they must be sealed with the elder sign accompanied by the rites and incantations proper. the fifty names here follow, with their signs and powers. they may be summoned after the priest has ascended to that step on the ladder of lights and gained entrance to that sacred city. the signs should be engraved on parchment or sealed in clay and placed upon the altar at the calling. and in the perfumes should be of cedar, and strong, sweetsmelling resins. and the calling

naught but tiamat remained. the great serpent, the enormous worm the snake with iron teeth the snake with sharpened claw the snake with eyes of death, she lunged at marduk with a roar with a curse she lunged. marduk struck with the disc of power blinded tiamat's eyes of death the monster heaved and raised its back struck forth in all directions spitting ancient words of power screamed the ancient incantations marduk struck again and blew an evil wind into her body which filled the raging, wicked serpent marduk shot between her jaws the charmed arrow of enki's magick marduk struck again and severed the head of tiamat from its body. and all was silent. remember! marduk victor took the tablets of destiny unbidden hung them around his neck. acclaimed of the elder gods was he. first among the e

the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense! the urilia text the following is the text of urilia, the book of the worm. it contains the formulae by which the wreakers of havoc perform their rites. these are the prayers of the ensnarers, the liers-in-wait, the blind fiends of chaos, the most ancient evil. these incantations are said by the hidden priests and creatures of these powers, defeated by the elders and the seven powers, led by marduk, supported by enki and the whole host of igigi; defeaters of the old serpent, the ancient worm, tiamat, the abyss, also called kutulu the corpse-enki, yet who lies not dead, but dreaming; he whom secret priests, initiated into the black rites, whose names are writ f

o mine aid! in eridu, i summon thee to mine aid! in kullah, i summon thee to mine aid! in laagash, i summon thee to mine aid! rise up, o powers from the sea below all seas from the grave beyond all graves from the land of til to shin nebo ishtar shammash nergal marduk adar house of the water of life pale ennkidu hear me! spirit of the seas, remember! spirit of the graves, remember! and with these incantations, and with others, the sorcerers and the she-sorcerers call many things that harm of the life of man. and they fashion images out of wax, and out of flour and honey, and of all the metals, and burn them or otherwise destroy them, and chant the civilisations. and they cause plagues, for they summon pazuzu. and they cause madness, for they call azagthoth. and these spirits come upon the

and evil and bring your sorceries to naught! it is not i, but nanakanisurra mistress of witches and the queen of heaven ishtar who command thee! and if these worshippers and sorcerers still come at thee, as it is possible, for their power comes from the stars, and who knows the ways of the stars, thou must call upon the queen of mysteries, nindinugga, who wilt surely save thee. and thou must make incantations with her title, which is nindinugga nimshimshargal enlillara. and it is enough merely to shout that name aloud, seven times, and she will come to thine aid. and remember that thou purify thy temple with the branches of cypress and of pine, and no evil spirit which haunteth buildings will cause habitation to be set up therein, and no larvae will breed, as they do in many unclean places

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

lons, held in the ninth century, prohibits the same practice almost in the same words; and burchardus repeats it again in the twelfth century,1 a proof of the continued existence of this worship. that it was in full force long after this is proved by the statutes of the synod of mans, held in 1247, which enjoin similarly the punishment for him who has sinned to the fascinum, or has performed any incantations, except the creed, the pater noster, or other canonical prayer. 2 this same provision was adopted and renewed in the statutes of the synod of tours, held in 1396, in which, as they were published in french, the latin fascinum is represented by the french fesne. the fascinum to which such worship was directed must have been something more than a small amulet. this brings us to the clos

her for good or for evil, and that they were dug up with all due ceremonies and cautions. the more hidden virtues of plants, indeed, depended much on the time at which, and the ceremonies with which, they were gathered, and these latter were extremely superstitious, no doubt derived from the remote ages of paganism. as usual, the clergy applied a halfremedy to the evil; they forebade any rites or incantations in the gathering of medicinal herbs except by repeating the creed and the lord s prayer.1 as already stated, the night of st. john s, or midsummer-eve, was that when ghosts and spirits of all descriptions were abroad, and when witches assembled, and their potions, for good or for evil, and charms were made with most effect. it was the night for popular divination, especially among the

TYSON DONALD NEW MILLENNIUM MAGIC

e so, introduc on xxxi sports such as basketball would be impossible. the fans in the stands would be wishing the ball all over the court. magic does not depend on a great force of will but on the effective direction of the will to the source of all power, the unmanifest. this is physically very easy. there is no need to grunt or strain. indeed, there is no need for elaborate rituals or grandiose incantations. traditional instruinents and forms are at best aids in cre- ating the proper climate of mind and at worst obstructions. the revolt of reason the modern mind, educated within the limited framework of the physical laws, revolts against some of the manifest absurdities of traditional magic. for example, few people would take literally the assertion that there exists a race of little men

hem in the names of god. the working this is a set of symbolic actions that plays out in dramatic form the realization of the magical intention of the magus. it is the heart of the ritual to which all that went before has tended. the working is the most individual part of a ritual and should always be unique, since it is tailored for the specific purpose of the magus. usually it takes the form of incantations in original verse combined with a kind of pantomime play where the ritual desire is symbolically attained. it may also involve dancing or other ritual movements. visualization of the attainment of the object of desire plays a central role. the technique of dramatic enactment to magically bring about a willed purpose is as ancient as the human race itself. it is very probable that the

TYSON DONALD SOUL FLIGHT

r wholly mental. i voice the mantra silently, or almost silently, with my lips, and i allow my breath to express it without actually vibrating it in my larynx with my vocal cords. the result is a kind of soft, breezy whisper. this allows me to repeat the mantra on my breath both on the inhalation and on the exhalation. this technique of subvocalization is common in magic, where mantras, names, or incantations must be voiced to release their power, yet are too sacred or too dangerous to voice aloud in such a way that others can hear what is said. the result was the "wizards that peep and that mutter (isaiah 8:19, as they are so poetically described in the king james bible. the muttering of wizards was a way of saying something without actually voicing it aloud for everyone to hear. it works

TYSON DONALD THE MAGICAL WORKBOOK

o one would expect to build up their body without daily exercise, or to get through university without regular study, but those who approach magic for the first time often have the childish notion that magic will work independently, without any effort required on their part. this naive expectation stems from the mistaken belief that magic is something external and separate from the self, that its incantations, sigils, and pentacles function by themselves, in much the same way that a car engine runs by itself with a turn of the key. this is false. there is no such thing as a word or a symbol that has power inherent in itself. these things are tools, nothing more, and must be skillful manipulated. learning how to use them properly takes practice, determination, and most of all, plain old har

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

isis we understand why ra, though king of the gods, was afraid of the reptiles which lived in the kingdom of keb. the legend, or "chapter of the divine god" begins by enumerating the mighty attributes of ra as the creator of the universe, and describes the god of "many names" as unknowable, even by the gods. at this time isis lived in the form of a woman who possessed the knowledge of spells and incantations, that is to say, she was regarded much in the same way as modern african peoples regard their "medicine-women" or "witch-women" she had used her spells on men, and was tired of exercising her powers on them, and she craved the opportunity of making herself mistress of gods and spirits as well as of men. she meditated how she could make herself mistress both of heaven and earth, and fi

n allusion to isis, the sister and wife of osiris, and mentions the legend of the birth of horus, which even under the xviiith dynasty was very ancient, isis, we are told, was the constant protectress of her brother, she drove away the fiends that wanted to attack him, and kept them out of his shrine and tomb, and she guarded him from all accidents. all these things she did by means of spells and incantations, large numbers of which were known to her, and by her power as the "witch-goddess" her "mouth was trained to perfection, and she made no mistake in pronouncing her spells, and her tongue was skilled and halted not" at length came the unlucky day when set succeeded in killing osiris during the war which the "good god" was waging against him and his fiends. details of the engagement are

inds, and their number, and the importance which was attached to them, suggest that egypt must always have produced these pests in abundance, and that the egyptians were always horribly afraid of them. the text of unas, which was written towards the close of the vth dynasty, contains many such spells, and in the theban and saite books of the dead several chapters consist of nothing but spells and incantations, many of which are based on archaic texts, against crocodiles, serpents, and other deadly reptiles, and insects of all kinds. all such creatures were regarded as incarnations of evil spirits, which attack the dead as well as the living, and therefore it was necessary for the well-being of the former that copies of spells against them should be written upon the walls of tombs, coffins

ry thing, animate and inanimate, in heaven, earth, and the other world. then he came to isis and told her that no harm could possibly have happened to horus, for he was under the protection of the boat of ra; but his words failed to comfort isis, and though she acknowledged the greatness of his designs, she complained that they savoured of delay "what is the good" she asks "of all thy spells, and incantations, and magical formulae, and the great command of maa-kheru, if horus is to perish by the poison of a scorpion, and to lie here in the arms of death? evil, evil is his destiny, for it hath entailed the deepest misery for him and death" in answer to these words thoth, turning to isis and nephthys, bade them to fear not, and to have no anxiety about horus "for" said he "i have come from h

[fn#96] stone in its mountain bed [fn#94] the crown of the south [fn#95] the crown of the north [fn#96] a kind of jasper. and ra said unto thoth "indeed [heru-]behutet is like a master-fighter in the slaughter of his enemies" and thoth said unto ra "he shall be called 'neb-ahau (i.e, masterfighter; and for this reason he hath been thus called by the priest of this god unto this day. and isis made incantations of every kind in order to drive away the fiend ra from an-rut-f, and from the great god in this place. and thoth said [unto ra "the priestess of this god shall be called by the name of 'nebt-heka' for this reason" and thoth said unto ra "beautiful, beautiful is this place wherein thou hast taken up thy seat, keeping watch, as for a king, over the great god who is in an-rut-f[fn#97] in

t upon that which is on it shall be admonished by the rope. and the overseers of the priests, and every overseer of the people of the house of the god, shall ensure the perpetuation of my name in the house of the god khnemu-ra, the lord of abu (elephantine, for ever" the legend of the death of horus through the sting of a scorpion and of his resurrection through thoth, and other magical texts. i--incantations against reptiles and noxious creatures in general. get thee back, apep, thou enemy of ra, thou winding serpent in the form of an intestine, without arms [and] without legs. thy body cannot stand upright so that thou mayest have therein being, long is thy[fn#199] tail in front of thy den, thou enemy; retreat before ra. thy head shall be cut off, and the slaughter of thee shall be carri

to thee, god, son of a god. homage to thee, heir, son of an heir. homage to thee, bull, son of a bull, who wast brought forth by a holy goddess. homage to thee, horus, who comest forth from osiris, and wast brought forth by the goddess isis. i recite thy words of power, i speak with thy magical utterance. i pronounce a spell in thine own words, which thy heart hath created, and all the spells and incantations which have come forth from thy mouth, which thy father keb commanded thee [to recite, and thy mother nut gave to thee, and the majesty of the governor of sekhem taught thee to make use of for thy protection, in order to double (or, repeat) thy protective formulae, to shut the mouth of every reptile which is in heaven, and on the earth, and in the waters, to make men and women to live

ally "alighted [fn#241] when a god or a man was declared to be maa-kheru "true of voice" or "true of word" his power became illimitable. it gave him rule and authority, and every command uttered by him was immediately followed by the effect required. and isis, the goddess, said "o thoth, great things [are in] thy heart [but] delay belongeth to thy plan. hast thou come equipped with thy spells and incantations, and having the great formula of maa-kheru, and one [spell] after the other, the numbers whereof are not known? verily horus is in the cradle) of the poison. evil, evil is his case, death [and] misery to the fullest [extent. the cry of his mouth is towards his mother. i cannot [bear] to see these things in his train. my heart [hath not] rested because of them since the beginning [when

WESTERN MANDALAS OF TRANSFORMATION SR AL

the yod, a fairly common cryptographic device used at the time. agrippa was concerned with the magician's responsibility to conceal his magical experiments, especially in regard to ceremonial magic. it makes sense to believe that he would not publish all the occult secrets of the period, when codes of secrecy were so strict; rather, he would only provide hints concealed in his glyphs and magical incantations. in his excellent (but for the most part, non-qabalistic) book practical sigil magic, frater u. d. comments that agrippa made obvious mistakes to prevent any possible abuse. in today's world, magical information abounds, and if the student is foolish enough to practice magic for selfish and manipulative ends.not yet having integrated the law of threefold return.he or she can find book

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