The Book of Ceremonial Magic (A.E. Waite) · 78 of 175 · tr. Arthur Edward Waite
Page 37 (part 2)
Despite the threatened vengeance of the heir of Oromasis, the mystery was adapted by the later editors of the Red Dragon and reappears as the Grand Cabala , without which no other can succeed.
In this, its last transformation, it becomes a recipe for evoking the devil which seems to breathe the true spirit of Goëtic genius.
Its success, as I must premise, will depend upon a recollected and devotional spirit in the operator, together with a clean conscience; otherwise, in place of commanding the evil spirit, the latter will command him.
This understood, the process itself is simple.
You have merely to secure a black hen which has never been crossed by the male bird and to do this in such a manner that it shall not cackle; it is best therefore to seize it in its sleep, clutching it by the neck, but not more than is necessary to prevent it from crying.
You must repair to the highroad, walk till you come to a cross-way and there, on the stroke of midnight, describe a circle with a cypress rod, place yourself in the midst thereof and tear the bird in twain, pronouncing three times the words, Euphas, Metahîm, frugativi et appellavi .
Next turn to the East, kneel down, recite a prayer and conclude it with the Grand Appellation, when the Unclean Spirit will appear to you in a scarlet surcoat, a yellow vest and breeches of pale green.
His head will resemble that of a dog, but his ears will be those of an ass, with two horns above them; he will have the legs and hoofs of a calf.
He will ask for your orders, which you will give as you please, and as he cannot do otherwise than obey, you may become rich on the spot and thus the happiest of men.
Such at least is the judgment of the Grimoire.
Whether the victim of the process is to be torn in pieces alive does not explicitly Click to view THE APPARITION OF THE GRAND CABALA appear, but may be inferred from the initial precaution.
This being the case, I have so modified the procedure that, in case it should be tried by a fool in these more civilised days, he will have only his pains for the trouble--by the hypothesis of the ceremonial art.
This is therefore a word to the fool.
Click to view DEVIL STRUGGLING WITH ST.
PETER.
Hyde Register, British Museum, Eleventh Century .
Click to view PLATE VI: THE SABBATIC GOAT
Transgressive knowing acquired against divine prohibition — the Watchers' teaching of metallurgy, sorcery, and cosmetics in 1 Enoch, the Gnostic Eve narratives, the Promethean mytheme; explicitly contrasted with gnosis_direct_knowledge, which is salvific.
The text describes a 'recipe for evoking the devil' and warns it is a 'word to the fool', implying transgressive or dangerous magical arts.
The doctrine that human volition, cultivated by discipline and emancipated from passion and servitude, is the primary instrument of magical operation — will confirmed by persistent acts acquires causal power over self, others, and nature; distinct from faith and from mere desire.
The text emphasizes that the operator must command the spirit and that success depends on the operator's spirit and conscience to avoid being commanded instead.
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 details a specific grimoire ritual for evoking and commanding an unclean spirit using circles, incantations, and sacrifices.
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 ritual relies on pronouncing specific words ('Euphas, Metahîm...') and the 'Grand Appellation' to compel the spirit's appearance.