The Book of Ceremonial Magic (A.E. Waite) · 125 of 175 · tr. Arthur Edward Waite
Page 63 (part 2)
CONJURATION TO LUCIFER LUCIFER ✠, OUYAR ✠, CHAMERON ✠, ALISEON ✠, MANDOUSIN ✠, PREMY ✠, ORIET ✠, NAYDRUS ✠, ESMONY ✠, EPARINESONT ✠, ESTIOT ✠, DUMOSSON ✠, DANOCHAR ✠, CASMIEL ✠, HAYRAS ✠, FABELLERONTHON ✠, SODIRNO ✠, PEATHAM ✠, Come ✠, LUCIFER ✠.
AMEN.
CONJURATION FOR BEELZEBUTH BEELZEBUTH ✠, LUCIFER ✠, MADILON ✠, SOLYMO ✠, SAROY ✠, THEU ✠, AMECLO ✠, SEGRAEL ✠, PRAREDUN ✠, ADRICANOROM ✠, MARTIRO ✠, TIMO ✠, CAMERON ✠, PHORSY ✠, METOSITE ✠, PRUMOSY ✠, DUMASO ✠, ELIVISA ✠, ALPHROIS ✠, FUBENTRONTY ✠, Come , BEELZEBUTH ✠.
AMEN.
CONJURATION FOR ASTAROTH ASTAROTH ✠, ADOR ✠, CAMESO ✠, VALUERITUF ✠, MARESO ✠, LODIR ✠, CADOMIR ✠, ALUIEL ✠, CALNISO ✠, TELY ✠, PLEORIM ✠, VIORDY ✠, CUREVIORBAS ✠, CAMERON ✠, VESTURIEL ✠, VULNAVII ✠, BENEZ ✠, MEUS CALMIRON ✠, NOARD ✠, NISA CHENIBRANBO CALEVODIUM ✠, BRAZO ✠, TABRASOL ✠, Come ✠, ASTAROTH ✠.
AMEN.
Having repeated seven times the conjuration addressed to one of these superior spirits, the same will forthwith manifest to perform whatsoever shall be desired.
NOTE.--Such conjuration must have been written on virgin paper or parchment before invoking the spirits.
These, having been satisfied, may be dismissed by using the following DISCHARGE Go in peace unto your places; may peace be with you, and be ye ready to come whensoever I shall call upon you, In the Name of the Father ✠ and of the Son ✠ and of the Holy Ghost ✠.
Amen.
CONJURATION FOR INFERIOR SPIRITS O SURMY ✠, DELMUSAN ✠, ATALSLOYM ✠, CHARUSIHOA ✠, MELANY ✠, LIAMINTHO ✠, COLEHON ✠, PARON ✠, MADOIN ✠, MERLOY ✠, BULERATOR ✠, DONMEO ✠, HONE ✠, PELOYM ✠, IBASIL ✠, MEON ✠, ALYMDRICTELS ✠, PERSON ✠, CRISOLSAY ✠, LEMON SEFLE NIDAR HORIEL PEUNT ✠, HALMON ✠, ASOPHIEL ✠, ILNOSTREON ✠, BANIEL ✠, VERMIAS ✠, ESLEVOR ✠, NOELMA ✠, DORSAMOT ✠, LHAVALA ✠, OMOT ✠, FRANGAM ✠, BELDOR ✠, DRAGIN ✠, Come ✠.
The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.
The text treats spirits as distinct agents inhabiting specific places ('Go in peace unto your places') that can be summoned and dismissed.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The text distinguishes between 'superior spirits' (Lucifer, Beelzebuth, Astaroth) and 'inferior spirits', implying a hierarchical structure of spiritual beings.
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 assumes the operator's will can compel spirits to manifest and perform 'whatsoever shall be desired' through the prescribed ritual.
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
The dismissal formula uses liturgical Christian language ('In the Name of the Father... and of the Son... and of the Holy Ghost'), functioning as a prayerful command.
The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.
The text specifies material requirements for the ritual, noting that conjurations must be written on 'virgin paper or parchment' before invoking spirits.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage consists almost entirely of lists of divine or demonic names (e.g., Lucifer, Beelzebuth, Astaroth) used as formulas to invoke specific entities.
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 is explicitly a set of conjurations commanding spirits to appear ('Come') and perform desires, including instructions on repetition and dismissal.
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 efficacy of the ritual relies on the spoken or written utterance of specific names and formulas ('Having repeated seven times... the same will forthwith manifest').