The Book of Ceremonial Magic (A.E. Waite) · 147 of 175 · tr. Arthur Edward Waite
Page 71 (part 1)
CONJURATIONS FOR EACH DAY OF THE WEEK For Monday, to Lucifer This experience is commonly performed in the circle between eleven and twelve o'clock, or between three and four.
Click to view [paragraph continues] Requisites: coal, and consecrated chalk to compose the circle, about which these words must be written: I forbid thee, Lucifer, in the name of the Most Holy Trinity, to enter within this circle .
A mouse must be provided to give him; the master must have a stole and holy water, an alb also and a surplice.
He must recite the Conjuration in a lively manner, commanding sharply and shortly, as a lord should address his servant, with all kinds of menaces: SATAN, RANTAM, PALLANTRE, LUTAIS, [paragraph continues] CORICACOEM, SCIRCIGREUR, I require thee to give me very humbly , &c.
CONJURATION I conjure thee, Lucifer, by the living God, by the true God, by the holy God, Who spake and all was made, Who commanded and all things were created and made!
I conjure thee by the Ineffable Names of God, ON, ALPHA and OMEGA, ELOY, ELOYM, YA, SADAY, LUX, MUGIENS, REX, SALUS, ADONAY, EMMANUEL, MESSIAS ; and I adjure, conjure, and exorcise thee by the Names which are declared under the letters V, C, X, as also by the Names JEHOVAH, SOL, AGLA, RIFFASORIS, ORISTON, ORPHITNE, PHATON IPRETU, OGIA, SPERATON, IMAGON, AMUL, PENATON, SOTER, TETRAGRAMMATON, ELOY, PREMOTON, SITMON, PERIGARON, IRATATON, PLEGATON, ON, PERCHIRAM, TIROS, RUBIPHATON, SIMULATON, PERPI, KLARIMUM, TREMENDUM, MERAY , and by the most high Ineffable names of God, GALI, ENGA, EL, HABDANUM, INGODUM, OBU ENGLABIS , do thou make haste to come, or send me N., having a comely and human form, in no wise repulsive, that he may answer in real truth whatsoever I shall ask him, being also powerless to hurt me, or any person whomsoever, either in body or soul .
For Tuesday, to Frimost This experience is performed in its proper circle at night from nine to ten o'clock, and the first stone found is given to him.
He is to be received with dignity and honour.
Proceed as on Monday; compose the circle, and write about it: Obey me , FRIMOST!
Obey me , FRIMOST!
Obey me , FRIMOST!
CONJURATION I conjure and command thee, FRIMOST , by all the names wherewith thou canst be constrained and bound!
I exorcise thee, NAMBROTH , by thy name, by the virtue of all spirits, by all characters, by the Jewish, Greek and Chaldean conjurations, by thy confusion and malediction, and I will redouble thy Pains and torments from day to day for ever, if thou come not now to accomplish my will and submit to all that I shall command, being Powerless to harm me, or those who accompany me, either in body or soul .
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 days (Monday/Tuesday) with specific spirits (Lucifer/Frimost) reflects a system of cosmic correspondences.
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 commanding 'sharply and shortly, as a lord should address his servant,' highlighting the operator's volition over the spirit.
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 entirely dedicated to the ritual practice of commanding spirits (Lucifer, Frimost) through circles, names, and threats to appear and obey.
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 depends on reciting specific conjurations and names ('I conjure thee...') to compel action.