The Book of Ceremonial Magic (A.E. Waite) · 109 of 175 · tr. Arthur Edward Waite
Page 55
Click to view THE SEAL OF BAAL I. BAAL, a king ruling in the East, who imparts invisibility and wisdom. He appears with a human head, or with that of a toad or cat, but sometimes with all at once. He speaks with a hoarse voice. Click to view THE SEAL OF AGARES Click to view THE SEAL OF VASSAGO Click to view THE SEAL OF VASSAGO USED IN WHITE MAGIC II. AGARES, a duke ruling in the East, who appears in the form of a comely old man, ambling upon a crocodile and carrying a goshawk on his wrist. He makes those who run stand still, brings back runaways, teaches all languages, destroys spiritual and temporal dignities and causes earthquakes. He is of the Order of the Virtues. III. VASSAGO, a mighty prince, of the nature of Agares, who declares things past, present and future, and discovers what has been lost or hidden. He is good by nature. IV. GAMYGYN, a great marquis, appearing in the form of a small horse or ass, but afterwards in human shape. He speaks hoarsely, teaching the liberal sciences, and giving news of souls who have died in sin. Click to view THE SEAL OF GAMYGYN Click to view THE SEAL OF MARBAS Click to view THE SEAL OF VALEFOR V. MARBAS, a president, who appears as a mighty lion, and then in human shape. He answers truly concerning all things hidden or secret, causes and cures diseases, imparts skill in mechanics, and changes men into various shapes. VI. VALEFOR, a powerful duke, appearing as a many-headed lion. He leads those with whom he is familiar into theft. Click to view THE SEAL OF AMON VII. AMON, a strong and powerful marquis, who appears like a wolf with a serpent's head and vomiting flame. When so ordered, he assumes a human shape, but with the teeth of a dog. He discerns past and future, procures love and reconciles friends and foes. Click to view THE SEAL OF BARBATOS VIII. BARBATOS, a great count and duke, who appears when the sun is in Sagittarius with four noble kings and three companies of troops; he gives instruction in all the sciences, reveals treasures concealed by enchantment, knows the past and future, reconciles friends and those in power, and is of the Order of the Virtues. Click to view THE SEAL OF PAIMON IX. PAIMON, a great king, very obedient to Lucifer. He appears like a crowned man seated on a dromedary, preceded by all manner of musicians. He speaks with a roaring voice, teaches all arts, sciences and secrets, gives and confirms dignities, makes men subject to the will of the Magician, provides good familiars. He is observed towards the North-West, and is of the Order of Dominions.
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 spirits with specific directions (East, North-West) and astrological signs (Sagittarius) reflects the Hermetic principle of correspondence.
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 implies the magician's ability to command these spirits (e.g., Paimon makes men subject to the will of the Magician), central to the doctrine of magical will.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage lists specific names (Baal, Agares, Vassago, etc.) associated with seals and powers, implying the ontological power of these names in magical practice.
Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.
Multiple spirits are described as appearing in various forms (human, animal, hybrid) and changing shapes (e.g., Marbas appears as a lion then human, Gamigin as horse/ass then human).
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 is a catalog of spirits with their seals and powers, central to the grimoire tradition of commanding or binding spirits through ritual.