Transcendental Magic II: The Ritual (Éliphas Lévi) · 41 of 123 · tr. A.E. Waite
7. The Septenary Of Talismans-f
Then, taking up the Pantacle and sprinkling it with some drops of magical water, say: In the name of Eloim and by the spirit of the living waters, be thou unto me a sign of light and a sacrament of will.
Presenting it to the smoke of the perfumes: By the brazen serpent which destroyed the serpents of fire, be thou, etc.
Breathing seven times upon the Pantacle or talisman: By the firmament and spirit of the voice, be thou, etc.
Lastly, placing some particles of purified earth or salt triadwise upon it: In the salt of earth, and by the virtue of eternal life, be thou, etc.
Then recite the Conjuration of the Seven as follows, casting alternately a pastille of the seven perfumes into the sacred fire: In the name of Michael, may Jehovah command thee, and drive thee, hence, Chavaioth!
In the name of Gabriel, may Adonai command thee, and drive thee hence, Belial!
In the name of Raphael, begone before Elchim, Sachabiel!
By Samael Zeboath, and in the name of Eloim Gibor, get thee, hence, Adrameleck!
By Zachariel and Sachiel-Leleck, be obedient unto Eloah, Samgabiel!
By the divine and human name of Shaddai, and by the Sign of the Pentagram which I hold in my right hand; in the name of the angel Anael, by the power of Adam and of Heva, who are Jotchavah, begone, Lilith!
Let us rest in peace, Nahemah!
By the holy Eloim and by the names of the genii Cassiel, Sehaltiel, Aphiel, and Zarahiel, at the command of Orifial, depart from us, Moloch!
We deny thee our children to devour.
The most important magical instruments are the wand, the sword, the lamp, the chalice, the altar and the tripod.
In the operations of Transcendental and Divine Magic, the lamp, wand and chalice are used; in the works of Black Magic, the wand is replaced by the sword and the lamp by the candle of Cardan.
We shall explain this difference in the chapter devoted to Black Magic.
Let us come now to the description and consecration of the instruments.
The magical wand, which must not be confounded with the simple divining rod, with the fork of necromancers, or the trident of Paracelsus, the true and absolute magical wand must be one perfectly straight branch of almond or hazel, cut at a single blow with the magical pruning-knife or golden sickle, before the rising of the sun, at that moment when the tree is ready to blossom.
It must be pierced through its whole length without splitting or breaking it, and a long needle of magnetized iron must occupy its entire length.
To one of the extremities must be fitted a polyhedral prism, cut in a triangular shape, and to the other a similar figure of black resin.
Two rings, one of copper and one of zinc, must be placed at the centre of the wand; which afterwards must be gilt at the resin and silvered at the prism end as far as the ringed centre; it must then be covered with silk, the extremities not included.
On the copper ring these characters must be engraved: and on the zinc ring: The consecration of the wand must last seven days, beginning at the new moon, and should be made by an initiate possessing the great arcana, and having him self a consecrated wand.
This is the transmission of the magical secret, which has never ceased since the shrouded origin of the transcendent science.
Sacred fire is explicitly used as a medium for casting perfumes during the conjuration of the seven. [quarantine-w3: ritual_fire x western_esoteric — see rellm data/quarantine/dossiers.jsonl]
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage relies heavily on the invocation of specific divine names (Eloim, Jehovah, Michael, etc.) to command spiritual entities and consecrate objects.
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 text details ritual actions using material symbols (wand, talisman, fire) to engage divine power directly, fitting the definition of Iamblichean theurgy.
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 ritual efficacy is driven by spoken commands ('say', 'recite') that directly alter reality by driving spirits away and consecrating the talisman.