Transcendental Magic II: The Ritual (Éliphas Lévi) · 39 of 123 · tr. A.E. Waite
7. The Septenary Of Talismans-d
We have defined a Pantacle as a synthetic character resuming the entire magical doctrine in one of its special conceptions.
It is therefore the full expression of a completed thought and will: it is the signature of a spirit.
The ceremonial consecration of this sign attaches to it still more strongly the intention of the operator and establishes a veritable magnetic chain between himself and the Pantacle.
Pantacles may be drawn upon virgin parchment, paper or metals.
What is termed a talisman is a sheet of metal, bearing either Pantacles or characters and having received a special consecration for a defined intention.
In a learned work on magical antiquities, Gaffarel has demonstrated scientifically the real power of talismans, and the confidence in their virtue is otherwise so strong in Nature that we carry keepsakes of those we love, persuaded that they will preserve us from danger and increase our happiness.
Talismans are made of the seven kabalistic metals, and, when the days and hours are favourable, the required and determined signs are engraved thereon.
The figures of the seven planets, with their magical squares according to Paracelsus, are found in the Little Albert: they are one of the very few serious items in this collection of vulgar Magic.
It should be observed that Paracelsus replaces the figure of Jupiter by that of a priest, a substitution not wanting in a well-defined mysterious intention.
But the allegorical and mythological figures of the Seven Spirits have become too classical and too familiar for their successful use on talismans: we must recur to more recondite and pregnant signs.
The Pentagram should be engraved invariably upon one side of the talisman, with a circle for the Sun, a crescent for the Moon, for Mars a sword, a G for Venus, for Jupiter a crown and a scythe for Saturn.
The reverse must bear the Sign of Solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a human figure for the talismans of the Sun, a chalice for those of the Moon, a dog's head for those of Mercury, an eagle's for those of Jupiter, a lion's head for those of Mars, a dove's for those of Venus, and a bull's or goat's for those of Saturn.
The names of the seven angels must be added in Hebrew, in Arabic or in magical characters like those of the alphabet of Trithemius.
The two triangles of Solomon may be replaced by the double cross of the Wheels of Ezekiel, which is found on a great number of ancient Pantacles and is, as we have observed in our “Doctrine” the key to the trigrams of Fohi.
Precious stones may be also employed for amulets and talismans; but all objects of this nature, whether metals or gems, must be kept carefully in silken bags of a colour analogous to that of the spirit of the planet, perfumed with the perfumes of the corresponding day, and preserved from all impure glances and contacts.
Thus, Pantacles and talismans of the Sun must not be seen or touched by deformed or misshapen persons, or by immoral women; those of the Moon are profaned by the looks and hands of debauched men and menstruating females; those of Mercury lose their virtue if seen or touched by salaried priests; those of Mars must be concealed from cowards; those of Venus from depraved men and men under a vow of celibacy; those of Jupiter from the impious; those of Saturn from virgins and children, not that their looks or touches can ever be impure, but because the talisman would bring them misfortune and thus lose all its virtue.
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 passage details the intricate links between planets, metals, days, hours, and symbols, embodying the Hermetic principle that cosmic structures reflect one another.
The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.
The text describes a 'magnetic chain' between the operator and the Pantacle and asserts that virtue in Nature is strong enough to preserve through keepsakes, indicating hidden affinities binding parts of the cosmos.
The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.
A significant portion of the text is dedicated to strict prohibitions regarding who may see or touch talismans based on planetary associations to prevent profanation.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage emphasizes that talismans must bear the names of angels in Hebrew or Arabic and function as a 'signature of a spirit,' attributing ontological power to these designations.
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 description of ceremonial consecration attaching intention to material objects (metals, parchment) to engage spirits aligns with the practice of engaging divine power through properly prepared matter.