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§ 3. Concerning the Experiment of Invisibility We shall see later on that there are certain processes found in the Grimoires which do not connect with Black Magic otherwise than by their place in the Grimoires. There are also other processes which are not in themselves Goëtic, but are objectionable on account of the abuse to which they are liable. It is curious to observe how experiments of this kind will in one Ritual appear under a harmless guise but will in another bear all the marks of diabolism. The experience of Invisibility, with which we are here concerned, illustrates all these points. Here Ceremonial Magic pretends to place its adepts in possession of the ring of Gyges. Presuming that the Key of Solomon is the most ancient of all the Rituals, it is there that the formal process first occurs. It is accomplished, however, without the intervention of a ring, by means of a simple preliminary invocation, and an address to Almiras , Master and Chief of Invisibility, whatsoever may be necessary for the particular occasion, such as characters and circles, being left to the discretion of the operator. There is also a complementary process by means of a waxen image; it occurs in one manuscript copy and is given by the English editor. The person who has duly made and consecrated this image is supposed to become invisible when he carries it. If we now turn to the Book of True Black Magic , we shall find the first experiment adapted as follows:--Before making the experiment of invisibility these words must be committed to memory: SCABOLES, HABRION, [paragraph continues] ELÆ, ELIMIGIT, GABOLII, SEMITRION, MENTINOBOL, SABANITEUT, HEREMOBOL, CANE, METHÉ, BALUTI, CATEA, TIMEGUEL, BORA, by the empire which ye exert over us, fulfill this work, so that I may become invisible . The said words must be written with the blood before mentioned, and the following Conjuration recited: O Ye Spirits of Invisibility, I conjure and constrain you incontinently and forthwith to consecrate this experiment, so that, surely and without trickery, I may go invisible. Furthermore, I conjure you by Lucifer, your prince, by the obedience which you owe to him and by the power of God, incontinently to aid me by consecrating this experiment, without loss of my body or my soul. So be it, so be it, so be it . Prepare all things required for this experiment with due solemnity and diligence, as it is laid down in the chapter proper thereto: so shalt thou operate with certainty and so find the truth; but failing any of the things needful, thou shalt not attain thy desire, for not by the walls but the gate may any man enter a town. This is merely a shorter recension of the process contained in the Clavicle, with the reference to Lucifer interpolated. In place of these bald and somewhat unmeaning directions, the Grimorium Verum supplies an excessively curious process, at once monstrous and fantastic, recalling the sorceries of Thessaly and having direct connections with folk-lore. To become Invisible Begin this operation on a Wednesday before the sun rises, being furnished with seven black beans. Take next the head of a dead man; place one of the beans in his mouth, two in his eyes and two in his ears. Then make upon this head the character of the figure which here follows. ( Omitted in all the Grimoires .) This done, inter the head with the face towards heaven, and every day before sunrise, for the space of nine days, water it with excellent brandy. On the eighth day you will find the cited spirit, who will say unto you: What doest thou?