The Book of Ceremonial Magic (A.E. Waite) · 47 of 175 · tr. Arthur Edward Waite
Page 16 (part 1)
§ 3.
The Pauline Art If the intimation of the last section be accepted as a working hypothesis in respect of the Lemegeton , and if its third and fourth books be therefore set apart as accretions, there is possibly some colourable pretence for placing The Pauline Art among composite Rituals.
It is very difficult to speak certainly, as what is offered in the work is the Ritual for the Invocation of the Angels of Day and Night, the Angels of the Twelve Signs and those of the Zodiacal degrees, who are termed Angels of Men.
There is, however, no distinct account either of their offices or qualities, except in the case of the last, as to whom it appears that their intervention can be sought only for purposes which are in consonance with the laws of God and the good of mankind generally.
It is an and document largely consisting of name catalogues, but as for this reason it is possible to present it shortly, and as it counts for something in the literature, I shall give it in the following form.
HOURS OF THE DAY The Ruler of the First Hour is SAMAEL, who has 444 serving spirits under eight leaders, namely: Arniniel, Charpon, Daresiel, Monasiel, Brumiel, Nestoriel, Charmeas, Meresijn .
The Ruler of the Second Hour is ANAEL, who has under his control ten chief and one hundred lesser lords.
These in their turn command serving spirits.
The chiefs include Monarchas , Archiel and Chardiel ; the subalterns include Orphiel, Carsiol, Elmoym, Quosiel, Ermosiel, Graniel .
The Ruler of the Third Hour is VEGUANIEL, under whom are twenty chief officers, two hundred lesser officers and a cloud of serving spirits.
The chief officers include Murriel, Leosiel, Drelmeth, Sardiniel ; among the lesser officers are Parmiel, Comadiel, Glmarij, Hantiel, Serviel, Furiel .
The Ruler of the Fourth Hour is VACHMIEL, who has ten chief and one hundred inferior officers, having many serving spirits.
The chiefs include Ammiel, Larmiel, Marfiel, Ormijel, Sardiel , and the inferiors Emarfiel, Permiel, Quoriel, Sturbiel, Daniel .
The Ruler of the Fifth Hour is SAZQUIEL, having ten chief and one hundred lesser officers, each with attendants.
The chiefs include Damiel, Armarele, Maroch, Serapiel, Fustiel , and the inferiors Jamersil, Futiniel, Ramisiel, Amisiel, Pubrisiel .
The Ruler of the Sixth Hour is SAMIL, who has ten chief and one hundred lesser officers, with a vast concourse of serving spirits.
Among the chiefs are Araebel, Charuch, Medussusiel, Nathaniel, Perniel , and among the subordinates Jamiel, Joustriel, Sameon, Farsiel, Zamion .
The Ruler of the Seventh Hour is BARGINIEL, having also ten officers and one hundred subalterns, among whom are Abrasiel, Farmos, Nosteri, Mamiel, Sagiel , for the chief, and Harmiel, Nastoro, Varmaj, Tusmas, Crociel , as inferior examples.
The Ruler of the Eighth Hour is OSGAEBIAL, who has many chief and subordinate officers and a great cloud of serving spirits.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The association of specific angelic rulers with hours of the day and zodiacal signs reflects the Hermetic axiom of cosmic correspondence between time, celestial bodies, and spiritual entities.
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
The mention that spirits intervene for purposes consonant with the laws of God suggests an overarching divine order governing magical operations.
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
The passage details specific numerical hierarchies of spirits (e.g., 444 serving spirits, ten chief officers, one hundred lesser lords) attached to each hour.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The text is explicitly described as consisting largely of name catalogues used for invocation, highlighting the ontological power of divine/spirit names in magical practice.
The grimoire-tradition practice of ceremonially commanding or binding a spirit through consecrated seals, circles, divine names, and prescribed instruments, compelling its appearance and obedience. Distinct from theurgy in the direction of the power relationship — theurgy is reverent engagement with the gods on the premise of the operator's own ascent, this is subordination of a lesser spirit to the operator's will — and from word_power_incantation and sacred_names, which name components (verbal force, name-power) this practice deploys rather than the ritual structure itself.
The passage describes a ritual for the invocation of angels and lists specific spirits under rulers, fitting the grimoire tradition of commanding or binding spirits through names.
The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.
The reliance on name catalogues for invocation suggests the magical efficacy of spoken or written names to summon spiritual entities.