The Book of Ceremonial Magic (A.E. Waite) · 100 of 175 · tr. Arthur Edward Waite
Page 49 (part 4)
It would also appear that parchment or vellum proper may be dispensed with in favour of:--( a .) The skin of some other animal, which would, however, involve a like process; or ( b .) the caul of a new-born child, which would, of course, possess the requisite virgin character, and was simply consecrated according to the following instructions, as found in True Black Magic .
When you have succeeded in obtaining the caul of a newborn child, perfume the same with sweet odours and sprinkle it, after which say the following Psalms: Domine, exaudi oratiomem meam, and Domine, Deus meus, respice in me , with the conjuration hereunto attached:--BOSMELETIC, JEYSMY, ETH, HODOMOS, BELUREOS.
O Lord, Who didst make all things in wisdom; Who didst choose Abraham, Thy first believer, and his seed hath multiplied like the stars of heaven; Who didst appear unto Moses, Thy servant, surrounded with flaming fire, and didst make known to him Thy names, which are HEIE, ACER, HEIE --that is to say, I am that I am; Who didst also lead forth Thy people dry-shod over the Red Sea; Who unto Moses, Thy servant, didst give the Law of Salvation on Mount Sinai; Who unto Solomon didst impart wisdom above the measure of men: I humbly adore Thy majesty and beseech Thy mercy, praying Thee to consecrate this skin by Thy virtue, O Most Holy ADONAY , Whose reign endureth for ever.
Amen .
Asperge the caul with the blessed water of the Art, place it in the silken cloth, and when working the exorcisms, the requisitions made to the spirits must be written on this skin, which should be fumigated with stinking odours.
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 prayer acknowledges God's active ordering of history (leading people over Red Sea, giving Law on Sinai).
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 text describes preparing a medium (caul) specifically for writing requisitions made to spirits during exorcisms.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
The text describes a ritual practice engaging divine power through consecrated material symbols (the caul) and actions to effect spiritual work.
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 passage relies on the efficacy of spoken Psalms and specific barbarous names (BOSMELETIC, JEYSMY) to consecrate the object.