This is the first (and only) workbook ever specifically designed to ~e

used in conjunction with the popular grimoire known as "The Goetia", which
is the first book of "The Lesser Key of Solomon". It is an efficient working
manual for the ritual magician who is interested in properly practicing the
system outlined in "The Goetia". Provided therein are detailed instructions
for the necessary preparations, as well as the actual performance, of Goetic
evocations, plus thorough dissections of every portion of "The. Goetia", and a
complete explanation of the hierarchy of the Goetic spirits. Also included are
transcripts from the author's personal records documenting nine evocations
that were performed benveen the years of 1985 and 1987 (which features a
lengthy interrogation of the Goetic spirit" Bim "), and the results of his
extensive experimentation

This is not just another book which suggests ineffective and diluted
variations of Goetic workings, such as summoning a spirit into a mirror or
crystal. That is not true evocation! The instructions in this book detail the
proper method of evocation, as established by the powerful King Solomon
himself, who compelled the spirits to actually manifest before him in full
visible appearance. That is tlie true goal of Goe tic evocation, and the ultimate
act of ritual magick!
..,,. :0
Highlights include a comprehensive chapter on the "qliphoth" (which is AL- ~ ·PHA
quite possibly the most significant essay ever published on the subject), and a ~ C
rare translation of the famed "Testament of Solomon the King".

~ -}:.t ~
Some writers have book-foaming, some have 0 ~ - £>j;.,
An in-depth practical study of the Goctia.
This is an ideal handbook for anyone act11al experience - Steve Savcdow is one of
.1 ~ the few who have both. He has produced ., ~ 0 ~
interested in magick who wishes to
experience the art of the Goetia. ~ o a perceptive study which should be read
Written by one obviously well t:;'
C H /2 'C..C.. and re-read by anyone tl,inking of
versed in the mechanics of t/1e ~,::jo"'1-i,L "meddling with the Goetia". ~
Goctic system, it removes all
the ambiguity of prcvio11s A;,- <I,,:_ • Tau Erigena
VD-
,;;,.
..L ....·3W
editions. An i11val11ablc k,, O Senior EGC Bishop,
addition to any practicing 4-i A._ British Isles
0 <$-
magicians' library. ~ ..,,.. l>J 'C!J>,
"$, ('-, ~
 lioetlc Evocation

TABLE OF CONTENTS

0. - INTRODUCTION ........ . . .......... ..... ......... . . .. .. . . . . 1

1. - HIERARCHY ......... . .......................... . ......... . . 3

2. - SYMBOLOGY .... . ... . ............ . . . .... . . . . . . ............ 31

3. - A BRIEF HISTORY OF THE "KEY OF SOLOMON" ............... 59

4. - THE QLIPHOTH .. . .. . .. .. .... . .. . ... .. . ... . . . . ... .... . .... 65

5. -THE GOETIC DEMONS .... .... ............ .. .. .. .. . ....... . 81

6. - PREPARATIONS FOR GOETIC EVOCATION . ..... ...... .... .. 109

Copyright© 1996
by 7. - THE PERFORMANCE ....... .. . ............. . .............. 121
Steve Savedow
8. - GOETIC EXPERIMENT # l - #5 ... ... . . ... . ................... 133

9. - GOETIC EXPERIMENT #6 - #8 ....... .. ... .. . .......... ...... 137

ISBN 1-57353-111-1
10. - GOETIC EXPERIMENT #9 .... . . .. ... .. ........ . ........ ... . 139
Second Printing 1999
11. - THE RESULTS .. .. .... .... ....... . .. .... ... ......... ....... 147
EPB-AW-111 12. - NOTES ON DEMONIC PHILOSOPHY .. .. . . ............ . .. ... 151
an
ESCHATON BOOK APPENDIX A-THE TESTAMENT OF SOLOMON .. .... .. .......... 157
from
APPENDIX B - SOLOMONIC LORE FROM THE OLD TESTAMENT .. 179
ESCHAT□N·· APPENDIX C-THE QLIPHOTH OF THE QABALAH ....... . .. .. . .. 185
PRODUCTIONS, IN C.

60 East Chestnut Street, #236

A FINAL NOTE ... . .... . .. ........... . ... .. ..... .. .... ..... .. .. 191
Chicago, IL 60611

Send a S.A.S.E. for our current catalog! NOTES . .............. . . ... .......... . ........ . .... ....... .... 193

Visit Eschaton on the Web:

http://www.eschatonbooks.com

lll
I lioetlc Evoca tion

6oetlc Evoca tion

I 0
INTRODUCTION

• As mentio ned in the first volum e of this series', the invoca

tion and the
ritual magick. The
evocat ion should be considered the two suprem e acts of
• This book is dedicated to the future of
invoca tion should be the primary practice
first year to eighteen month s
allow the activity to domin
of
ate
study.
their
One
waking
of the
should
hours
aspirin
invoke
of
g practit
so
existen ce,
ioner
often, as
either in
over the
to nearly
action ,
these practic es
contem plation or reflecti on. Obvio usly, the author deems
Samantha Frost; with thanks to Patti and Tom, essent ial to the process of power or energy building, and the
individ ual who
Valora and Loren. exercises in such a manne r is duly prepar ing themse lves for a promi sing future
as a ritual magician.
ver they draw
One should invoke the energies of the celestial spheres whene
! Also, thanks to Glen Houghton for his close to the Earth's orbit, as well as invoki ng the Lunar energie s on every full
j encouragement and assistance. moon , and perfor m Solar invocations at noon on at least
a
a
daily
bi-wee kly basis.
basis, as time
I Additi onally , one should perfor m banish ing ritual / on
j the Bornle ss One", as describ ed in append ix C of the
allows.) "The Invocation of

~
Eucha rist ritual
previo us volum e, should also be perfor med regularly. The
Special thanks to my wife, Elaine, for her described in chapte r 20 of volume one should be perfor med daily by the aspirin g
I
I patience and tolerance with my neglectful magician, and is likewise an invoca tional ritual, as are the talism anic rituals
outline d in chapte r 16 of the first volum e.
I behaviour during the creative process. ous art. The
The practice of ritual evocation however, is a precise and strenu
inconc eivable to the unprep ared, and any
physical and menta l stress would be in
of such an act by a novice, would more than likely result
successful attemp t series
volum e of this
tragedy. The rituals and exercises provid ed in the first
of one year, and
should be adapte d into one's daily life, for at least the period
the practic e of magick al evocation.
preferably longer, before contin uing onto
al factor in
Physical condit ioning , as well as spiritual, is an equally essenti
or natura lly very athleti c, the
evocationary work. If not previously condit ioned,
art of ritual evocat ion should underg o an
novice who plans on practic ing the
nce and streng th buildin g routine s. The ideal
effective regime n of both endura
such as Karate
situatio n, if at all practical, would be the study of the martial arts,
physic al attribu tes of the
or Tae Kwon Do. These arts not only streng then the
s of the mind. If the approp riate
body, but they also sharpe n the menta l facultie
not exist in your area, it would be advisa ble to
condit ions for such studies do
an aerobic and nautilu s progra m, on an alterna ting basis,
partici pate in both
 lioet:ic Evocat:ion Goet:lc Evocat:ion

spending at least one hour daily exercising. The aspiring _magician should str!ve 1
to gain the ability to lift two thirds their own body ~eight to chest level with
4
minimal effort, and to jog five miles in a reasonable time frame.
HIERARCHY
There is such dramatic differences between the acts of evocation and
invocation, that in a sense, they could almost be considered opposites, or _at l~ast
recognizable as opposing actions. Although a few kno~n and r_eputabl~ gn~_01res The magickal_prac_titioner who has followed the program outlined in the
of significant origin detail various methods of evok1~g specific and md1v1?ual first volume of this senes should move forward in their studies, especially in
entities the majority of the text of this volume pertams to the system outlined two fields. The first is the subject of "hierarchy", and the second is
in the "C:lavicula Salomon is" or "Key of Solomon"; specificaUy the "Lemegeton "symbology", or study of the occult significance of symbols, which will be
vel Clavicula Salomonis Regis" or "Lesser Key", also sometimes referred to as
"The Goetia"~. This work defines a system incorporating a relatively complex
network of seventy-two "evil spirits", each with recorded individual attributes
discussed in the next chapter. Hierarchy was briefly discussed in the first
chapter of the previous volume, although at this point, the subject should be
dealt with in greater detail.
f
and properties.

There is always some, or even much suspicion as to the validity of writings

Obviously, the subject of hierarchy may be approached in a variety of
manners. A textbook definition of hierarchy would be: "l: a division of
r
of supposedly ancient origin, and "The Key of Solomon" is certain!~ no angels 2: a: a ruling body of clergy organized into orders or ranks, each
exception. It would be impossible for any single person o~ s~aU group to_ either subordinate to the one above it; specif: the bishops of a province or nation
verify the authenticity or prove the fraudulence of on~mal _n_rnnuscnpts ~f b: churc~ go".ernment by a hierarchy 3: a body of persons in authority 4:
medieval origins, such as those possessed by London s Bnt1sh Museum • the_ class1ficat10~ of a group of people according to ability or to economic,
However, it is the opinion of the author, which was derived from lon_g ter~ soC1al or pro'.esswnal sta~~mg 5: a graded or ranked series". 1 This con cept
experin1entation and study of the "Key of Solomon", that the system outlined m may be applied to all rehg1ous, governmental, educational, administrative,
the "Lesser Key" does work, although the popular and readily ava ilable political and military authority systems. Even businesses and families are
translation7, greatly simplifies the matter by not referring back to the ''Key of subject to hierarchal outlines, as are the plant and animal kingdoms. The
Solomon" for the appropriate preliminaries and precautions. It is hoped ~hat _the mam concern of the ritual magician, however, is that of qabalistic hierarchy.
present volume will rectify the situation by providing an in-depth exammatton
and explanation of the system. ~ne_ of the many possible benefits from study of the qabala is its
application as a system of classification. This system may be uti lized to
There are a variety of evocationary systems known from early_ man~sc~,ipts, describe every existing "thing" from a single atom to our solar system. It also
which include John Dee's Enochian system, the system outlmed m 8 The establishes the nature and attributions of the Gods and deities of every belief
Grimoire of Pope Honourius III", the system of"The Grimoirium Verum" , and system, as well as linking various seemingly unrelated correspondences to
also of Peter de Abano's "Heptameron", to name a few. The "Goetic" system is each deity.
very possibly the most dangerous one to work with. Every spirit within th_e
network must be considered evil, and would surely destroy the operator, were 1t E~e:Y culture's mythological and/or religious deities may be classified by
able to. qabahst1c standards, some of which are outlined in chart # I. It should be

It is not altogether the author's intention to encourage the_ prac~ice of

magickal evocation, especially "Goetic", as much as to document a bit of his own
~oted that_ these qabalistic classifications are not necessarily an accurate
111t~rpretat10~ of the actual s_ta~us attributed to each deity in the hierarchy of
thetr r~spect1~e culture. T?1s 1s merely a convenient manner of associating
l
knowledge on the subject, to aid those with the fortitude ~o endeavor such a fe~t. each with their corresponding counterpart in the various belief systems. The
In this day and age, it is not recommended to subJect the world and its book "777" published by AJeister Crowley2 is, among other things, a cross
inhabitants to experience this sort of infe_miality. However, for}hose ~hosen few reference to deities and their appropriate correspondences. The numerous
who consider themselves worthy, you might first ask yourself, What 1f I should charts relate specific attributes to the primary deities of the Greeks, Romans,
happen to succeed?". Egyptians, Christian and Hindus, as well as to the numerous Hebrew names

, 3
I lioetl c Evoca tion

lioetl c Evoca tion

The eleme ntal
The eleme ntal hierarchies are outlin ed in chart #4.
I given to God. These have been arrang ed in a "Tree of Life"
outlin e in chart
may be best terme d as
Arch~ ngel of fire would be invok ed if one "".ishes to attrac
en~r~1es of fi_re. The angel Serap h would be mvok ed in
t
order
~he archet ypal
to attrac t the
# 1. Each of the hierar chal trees or patter ns be invok ed
of the eleme ntal hierar chy may
"form ulas". Bnat1c energ1es_o_f fire. Tl:e ruler
I
I The true and compl ete hierar chy of the universe might
well includ e
be too vast a
to ~tt:ac t Ye~zmc ene rgies. It would be a redun dant
Ass1at1_c energies of the eleri:ients, as they are Assiatic in
c beings ,
nat
act
ure
althou
to
to
gh
invok e the
begin
their
wi th.
status
every know n deity of every know n b_e)ief system, and
w~ul~ !he K1111?5 and elementals listed are not angeli

I
i
netwo rk to illustr ate on paper. Add1tionally
comp osite would be well beyon
We can only break the hierar chal
d the means
patter ns
,
of
down
the
any
to
comp
mere
under
hcat1
man
ons

standa
restric ting the comp arison s to one belief system at a time.
to
ble
?f such a
mterp
terms
ret.
by
m the hierar chy comm ands a somew hat magickal signif
matte rs.

. T~e eleme ntal angels may be invo ked by drawi

icance in certai n

ng the appro priate

ing the appro priate God-n ames, and then
111vok1_ng pentag rams, while vibrat
d~p~ction of _a ing the specific deity's
In order to presen t a compr ehens ible and practi cal touch mg the center of th e pentag rams, while vibrat
we :Vi~l restric t th~ field to ~he b1bhcal angelic
complex hierar chal netwo rk, name.
st1c Solom on1c system .
hierarchy, as related to the qabah ation provide
One ~ay ask wh_a~ possible benefit could all of this inform
the Order s of knowl edge and prope r
Chart #2 illustr ates the formu las of the Archangels and for the nt~al mag1c1an? The comb inatio n of
knowl edge, equals power . This is not political,
Angels. under ~tand mg _of that
kal power !
financial, electn cal or even nuclea r p ower. This is magic
in nature , and
The qabalistic outlin e utilized here is the most universal
benefi t of the angels falling
explan ation of hierar chy is simplified si_gnifica~tly for th~ We will n~w introd uce the hie_rarcl?al formu las for the
arily depict a_n out)1~ e of the. most s1~ns. These ?ne hundr ed and eight
novice.4 This system does not necess under the d~n:iman_ce of t_he astrolog1}al #5 - #9.
demi- gods and_ ai:igeh c ent1t1e s. It simpl y angels are d1v1ded mto eight aspect s , which are depict ed in charts
power ful to least powe~ ~l. stic world s,
of d1v1s1 on amon g_ the biblica l a~gels and archan gels. ~ach of t~ese formu las represent one of the four
qabali
establishes a patter n m ost .
tes. These mcorp oratm g the angels with the twelve signs of the zodiac
The divisions do corres pond to certai n genera l attnbu order
astrolo gical attrib~ tions. In
notabl y include planetary, elem~ntal, and
icate matte rs by by the twelve
to incorp orate these into the system , we must now compl The fi:st or Arche typal world of Atzilu th is repres ented
The world of Briah is
introd ucing several comp letely differe nt hierar chal formu las. angels ruling the houses, as depict ed in chart #5.
nt angels , as depict ed in chart #6. The
represented by the twelve lesser assista
n Archangels, four angel lords of the
Chart #3 establishes the planet ary domin ance of certai w?r~d. of Ye_tzir~h is . repr~sented by the twent y
thirty six angels
deities . These may be invok ed by use of _the which 1s depict ed 111
_ cha11 #7. Chart #8 depict s the
angels and lesser angelic priate
tnpltc1ty,
nction with the
invok ing hexag rams. The magic ian would first draw the_ appro of the decan ates, repres entmg the world of Assiah, in conju
th~n touc~ mg the center in chart #9, being sixty aspect s in all.
hexagram while vibrat ing the name, ARARITA, and twent y four rulers of the hours, listed
ic entity.
of the hexag ram while vibrat ing the name of the speof the invok ing
Any of th~se angelic beings may be . invok ed with
c sephir oth, specif ic sign6, while
The first three aspects of these hierarchies relate to the specifi p~nta ~rams , usmg the_eleme ntal represen tative of the
d, and so on. The appro priate astrolo gical sigil
with Satur n corres pondi ng to Binah , Jupite r to Chese v1bratmg the appro pn~te God-n ames. The ing th e
ic sephir oth of the Arche typal the center of the penta gram, while vibrat
Arch -angel would corres pond to the specif shoul d be then drawn m
le, in order to attrac t the purest , yet most name of the angel to be invoked.
world of Atziluth. Then, for examp
energies, one would invok e the Archa ngel of
unstab le of the Saturn ian ble texts which
Binah . The angel of the sephir oth Binah would repres
e~t the Satu~ ni~n Th_e studen t is encou raged to seek out any and all availa
mvok~ CaSSle l 111 hierar chies. T he subjec t is of utmos t
energi es of the Bria tic or creative world , and o i:ie would ~eal with mytho logical and ~ib)ical
sephir oth would be mvok ed to aJonty of books on the subjec t were writte n by
order to attrac t it. The intelligence of the ~~o:t ance, howeve:• the_m
kal practices.
magic
attrac t the Yetziric energies, and the spirit for Assiat ic energi es. 111d1v1duals possessmg little or no educa tion on

5
 6oetlc Evocation
lioetlc Evocation
r

Tl1erefore one should attempt to ;ncorporate all given aspects for practical unknowingly ) performed the "black art". The karmic reaction will take
purposes, keeping in mind that much of the available material was likely effect regardless of the intention of the practitioner.
taken from early translated texts, with great potential for error in r
transcription. The details should not be accepted as "gospel", unless the For this reason, the act of in voking demonic energies could only result
references can be verified by several different authorities. Some in the misfortune of the operator, thus bringing harm to themselves,
recommende d titles which deal with angelic hierarchy will be listed at the unwittingly or not. The evocation of an angelic being would be harmful to
conclusion of this chapter. that being. In addition, the sight and strength of presence of angelic entities
would prove intolerable to the psyche, as well as the senses, of ninety nine
According to a variety of religious systems, including Christianity and percent of the world's population, inevitably doing some, and possibly great
Judaism, the universe is separated into three realms or "kingdoms"; that of harm to the practitioner making the attempt. Again, an act of black magick,
Heaven, Earth and Hell. Heaven is home to angels, Earth to humans, and and for these reasons, the topic shall end here. It should be made clear that
Hell, of course, is populated by the demons. The demonic hierarchy will be the author neither endorses nor condones the practice of the "black arts",
discussed extensively in chapters 4 and 5. and would not suggest instructions thereof.

It was mentioned in the first volume that "higher" beings, such as Gods There are those who would contend that, since evocation imprisons the
and angels, may be invoked, and "lower" beings, such as spirits and demons, spirit, and considerable threats are directed towards them during
may be evoked. The author neglected to mention that the practitioner is interrogation , the act would constitute being one of black magick. This
capable of invoking demonic energies, as well as evoking angelic beings to statement would not ring true, should the intention and results of the act not
visible appearance. These acts, however, are contrary to currently acceptable permanently affect another being. If the results somehow have negative
behaviour and moral codes, and no positive benefits whatsoever could be effects on another, the act would slip under that dividing line, and the
achieved by performing them. For that reason, they will not be discussed operator would have inadvertently practiced the black art. However, the
here. Although, this subject does lead to an interesting topic of conversation.
The fact that stimulates this matter is that the two above acts would be
intention of evocation is frequently of a positive nature, and this act would
not fall into the realm of a black operation, until the undesired results f
classified as acts of "black" magic. manifest. The operator should never intentionally harm the spirit evoked,
although these consequences may conceivably result, should the experiment
The classification of magickal acts as being either black, white or grey, go awry.
is a well discussed subject. Although many opinions exist, the determinatio n
whether a magickal act falls into these three categories should be made based For all practical purposes, it should be generally accepted by the student
on the following criteria: that, as stated in the first chapter of the previous volume, those beings above
man on the hierarchal ladder should only be called down by invocation, and
White magick is an act in which the intention and/or results of a those beneath man shall only be summoned up through evocation. No
ritual affects no being whatsoever, other than the practitioner, and variation of this rule would be considered morally or ethically acceptable,
only in a helpful o r positive manner. and a strong sense of both morals and ethics should be considered as virtues
of great importance and value to the aspiring practitioner of the arts, as well
Grey magick is an act in which the intention and/or results of the as to any human being.
ritual affects some being other than the practitioner, but only in a
helpful or positive manner.

Dlack magick is an act in which the intention and/or results of the

ritual affects any being in a harmful or negative manner.

If an act of magick results, even accidentally, in harm of any kind to

another being, or themselves, the practitioner has (whether willingly or

6 7
I Goetlc Evocation
Goetlc Evocation

I CHART#l- A
RECOMME NDED READING
EGYPTIAN
I 777 (Aleister Crowley)

I
I
A Dictionary of Angels (Gustav Davidson)

A Discourse of Angels (George Hammond)

tI A Treatise of Angels (John Salkeld)

Angels: An Endangered Species (Malcom Godwin)

-I
I
Angels: The Role of Celestial Beings and Beings of Light (Paola Giovetti)

The Angels (Pascal Parente)

~I Brotherhood of Angels and Men (Geoffrey Higgins)
I Handbook of Angels (H.C. Moolenburg h)
~I Hierarchies: The Cosmic Ladder of Life (Gertrude Van Pelt)
I
Hierarchies and the Doctrine of Emanations ( G. De Purucker)
~
I Hierarchy of the Blessed Angels (Thomas Heywood)

~ Kingdom of the Gods (Geoffrey Higgins)

Milton on the Angels (Robert West)

Paradise Lost (John Milton)

9
8
6oetlc EvocaUon Goetlc Evocation

CHART#l-B CHART#l-C

GREEK HINDU

10 11
 lioet:lc Evoca tion

lioet:ic E vocaU on

CHAR T#l-E
CHAR T#l-D
PLANETARY
CHR ISTI AN

I
j

'J
J
J
J
~

JI 12
13
I
 Goet:lc Evacal:ian
Goet:ic Evocat:ion

CHART#l-F CHART#2-A

HEBREW GOD-NAMES ORDERS OF ANGELS

l
14 JS
I Goetlc Evocot:l on
Go et:l c Evo c a t:i o n

Chart #3-A - SATURN

I CHART #2-B SEPHIRO TH Binah

HEBREW GOD-NAME Yehuwau Elohim

I ARC H-AN GELS ( Y.:Jli7)1'{ i7)i7l - 11 2)

Tzaphqiel (JNlp!)~ - 311)

ARCH-ANGEL (Atziluth)

I ANGEL (Briah) Cassie! (JNl\!J:) - 361)

Agiel (JNl )N - 45)

INTELLI GENCE (Yetzirah)

I SPIRIT (Assiah) Zazel (JNH - 45)

I Ch art #3-B - JUPITER

SEPHIROTH Chesed

I HEBREW GOD-NAME El (JN - 31)

I ARCH-A NGEL (Atziluth ) Tzadiqel (JN1p1 ~ - 235)

I ANGEL (Briah) Sachiel (JNlntJ - 109)

Iophiel ( JN.l!)ill - 136)

i INTELLI GENCE (Yetzirah)

- SPIRIT (Assiah) Hismael (JN.DOi l - 136)

• SEPHIROTH
HEBREW GOD-NAME
Chart #3-C - MARS
Geburah
Elohim Gibur (in) D 1ilJ N - 297)

ARCH-ANGEL (Atziluth) Khamael ()ND :> - 91)

ANGEL (Briah) Za mael ( JN.m - 78)

INTELLI GENCE (Yetzirah) Graphiel (JN1!)Ni) - 325)

SPIRIT (Assiah) Bartzabe l (J N J.~iJ. - 325)

17
16
lioetic Evocation lioetic Evocation
r
I
I
Chart #3-D - SUN Chart #3-G - MOON
SEPHIROTH

HEBREW GOD-NAME
Tiphareth

Yehuwau Eloah Veda'ath

(mn) ill':JN illil' - 548)
SEPHIROTH

HEBREW GOD-NAME
Yesod

Shadai El Chai ('n ':>N '1'll - 363) I

ARCH-ANGEL (Atziluth) Gabriel (7N'lJ) - 246)
ARCH-ANGEL (Atziluth) Raphael ('JN!:ll - 3 11 )
ANGEL (Briah) Gabriel (':>N'lJ) - ~46)
ANGEL (Briah) Michael ('JN:>'D - 101)
INTELLIGENCE OF THE Malkah Be Tarshisim Ve'ad
INTELLIGENCE (Yetzirah)

SP IRIT (Assiah)
Therion {)Vln - 666)

Sorath (mm - 666)

INTELLIGENCES (Yetzirah ) Beruchoth Shecherim (D'l il'O ilnJ.
lY) Y.l''ll'\!JlnJ K:>'?Y.l -332 1) f
SP IRIT OF THE SPIRITS (Assiah) Schad Barschema'ath Ha-Shartathan
(mn1v n ).1Dil'll1J.1v- 3321)

Chart #3-E - VENUS SPIRIT (Assiah) Chasmodai ('N11Y.l'On - 369)

SEPHIROTH Netzach

HEBREW GOD-NAME Yehuwau Tzbaoth

(mNJ.:i i1)i7l - 525)

ARCH-ANGEL (Atziluth ) Haniel ()N')Nil - 97)

ANGEL (Briah) Anael ('JN) N - 82)

INTELLIGENCE (Yetzirah ) Hagie! ('JN')il - 49)

SPIRIT (Assiah) Kademel ('JND1jJ - 175)

Chart #3-F - MERCURY

SEPHIROTH

HEBREW GOD-NAME
Hod

Elohim Tzbaoth
l
(mNJ.:::i >:>'il'JN - 585)

ARCH-ANGEL (Atziluth ) M ichael (':J!'Cl'D - 101) l

-ANGEL (Briah) Raphael ('JN!:ll - 311)

INTELLIGENCE (Yetzirah) Tiriel ('JN'l'D - 260)

SPIRIT (Assiah) Taphthartharath

(mmmn - 2080)

)8 19
 Goet:ic Evocat ion
Goetic Evocat ion

Chart #4-C
Chart# 4-A
HEBREW GOD-NA ME Shadai El Chai ('n ':JN. 'l'll - 363)
HEB REW GOD-NA ME Yehuwau Tzbaoth
(nu-0:::1 m,P - 525) Water
ELEMEN T

ELEM ENT Fire West

DIRECT ION

DIRECT ION South Seg (m - 63)

SECRET NAME

SECRET NAME A'aB (:l}l - 72) Ma'arob ('.llYY.l - 312)

CARDIN AL POINT

CARDIN AL POINT Darom (Y.lnl - 250) Gabriel (°:JN'"1'.l) - 246)

ARCHA NGEL (Atziluth )

ARCHA NGEL (Atziluth ) Michael (':JN.::>')'.) - 101) Tharsis (O''llln - 970)

ANGEL (Briah)

ANGtL (Briah ) Seraph (!:n'll - 580) Taliahad (lil'°:JIJ - 58)

RULER (Yetzirah )

RULER (Yetzirah ) Aral (':JN."1N - 232} Thahebyobeaa tan

SUPREM E KING (Assiah)

SUPREM E KING (Assiah) Ohoooh atan Nichsa

KING (Assiah)

KING (Assiah) Djin Undines

ELEMENTALS (Assiah)

ELEMENTALS (Assiah) Salaman ders

Chart# 4-B Chart# 4-D

HEBREW GOD-NA ME Adonai Melech (::>))'.) ')lN - 155)

HEBREW GOD-NA ME Elohim Tzbaoth
(TI)N.'.1:::1 )'.)ljl)N, • 585)
ELEMEN T Earth

ELEMEN T Air North

DIRECT ION
DIRECT ION East
SECRET NAME Ben (n -52)

SECRET NAME Meh (ilY.l - 45)

CARDIN AL POINT Tzaphon ( ))!l:::! - 226)

CARDIN AL POINT Mizrach (nln'.l - 255)

ARCHA NGEL (Atziluth ) Aurie! ()N'l)N . - 248)

ARCHA NGEL (Atziluth ) Raphael (':JN.!ll - 311)

ANGEL (Briah) Kerub (:in:> - 228)

ANGEL (Briah) Ariel ()N'lN • 242)

RULER (Yetzirah ) Phoriakh (::>N.':Jl)!l • 337)

RULER (Yetzirah ) Chassan (mri - 118)

SUPREM E KING (Assiah) Thahaao tahe

SUPREM E KING (Assiah) Tahoeloj

KING (Assiah) Ghob

KING (Assiah) Paralda

ELEMENTALS (Assiah) G nomes

ELEMENTALS (Assiah) Sylphs

21
20
lioet:lc Evocat:lon lioet:ic Evocat:ion

CHART #5 -ANGELS RULING HOUSES (Atziluth) CHART #6 - LESSER ASSISTANT ANGELS (Briah)
SIGN HEBREW
SIGN
Aries
HEBREW
':JN\N.
ENGLISH
Aiel
VALUE
42 Aries ?N.)i17~
ENGLISH
Sharahie!
VALUE
546
r
Taurus
Gemini
':JN1\J
°JN))
Tuai
Giel
46
44
Taurus
Gemini
°:JN't7N.

?N)NlD
Araziel
Saraiel
249
302
I
Cancer °:JN}):::) Caci 121 Cancer ':JN):::)£l Pakiel 141
Leo ':JN)Y 01 107 Leo °JN.)\?7~ Shartiel 550
Virgo ':JN.)) Vail 47 Virgo °JN.)n'.J~ Shalathiel 771
Libra °:JNi1) Jae! 46 Libra '.JNynn Chedaqiel 153
Scorpio ':J)t>)D Soso! 162 Scorpio 'JN)~PN.D Sayetziel 202
Sagittarius ':JN. DY))t) So'ayasel 237 Sagittarius °JN.)\?)70 Saryeticl 320
Capricorn iP}))) 1llJ Casuyoieh 421 Capricorn ?N'jJ>JD Samaqiel 241
Aquarius ':JN. )t))N. Ausiel 108 Aquarius °JN )jJY.D::{ Tzakemqiel 291
Pisces 'JN)~~ Pasiel 421 Pisces ?N. )J.:::)) Ukabiel 69 l
l
l
l
22 23
 6oet: lc Evoc at:lon

6oe~ ic Evoc at:lon

CHA RT #7-B - BY NIG HT

CHA RT #7-A - BY DAY )
ANGEL LORDS OF THE TRIP LICI TY (Yet zirah
I ANGEL LORDS OF THE TRIP LICI TY (Yet zirah
)
SIGN HEBREW ENGLISH VALUE
HEBREW ENGLISH VALUE
SIGN
))N.\J Y£)tJ Sapa'tavey 236
I Aries )\J}J 7\JO Sate ra'ato n 398 Aries
n\J1 D Tute th 424
246 Taur us
Taur us ':JN.1 )N.7 Rayediel
439
I Gemini \!J7YO Sa'ar ash 630 Gem ini )YY.:l1:11y

'.JN.JY
A'augarm a'an
A'akiel 121
474 Canc er
Canc er 71}.J l Ra'a dor
I Leo Dil:\ D Sagh em 108
Leo n)n1 :::i'.Jt Zelb rach ith 657
131
Virgo 1'{)Q Q Sasia
N.7':JtJ':J Laselora 321
Virgo
j Thar ageb on 661 Libra ) )N.7: 11nN Achu bray in 276
Libra )D:\ ln
Scor pio :l)j:J ilD Shaq onab 21 7
))nn) :::i Bith acho i 436
Scor pio
Sagi ttariu s Y.)) Y.) 7:1':J Labr amim 322
't)ilN . Ahoz 19
Sagittariu s
Capr icorn 7 ))':JN. Aloy ir 247
)y':J1 :m Sagdala'al 177
Capricorn
Aqua rius ) )N,';,£) Play in 171
7)n}J A'ath ur 676
Aqua rius
Pisces '.J2{) )1)1n ) Noth adur igiel 704
N.7D l Ram ra 441
Pisces

25
 6oetic Evocation
Goetic Evocation

19. Terasani ))tJlD 329 Dec. I Libra

CHART #8 -ANGELS OF THE DECANATES (Assiah)
(Dec I = Ascendant, Dec.2 = Succedent, Dec.3 = Cadent.) 20. Mahornetz :::t)lil}'.) 385 Dec.2 Libra
ENGLISH HEBREW VALUE SIGN 21. Shachedor 11n\'J 512 Dec.3 Libra
1. Zazar 1n 214 Dec. I Aries 22. Kemotz ::fl>J:J 156 Dec. I Scorpio
2. Bahemi )Y.)i7i7) 62 Dec.2 Aries 23. Nindohar 7 i7)1))) 325 Dec.2 Scorpio
3. Satondor 71)\'.)tJ 323 Dec.3 Aries 24. Uthrodiel JN.)1)7n) 657 Dec.3 Scorpio
4. Kadomdi )1}'.)1:) 78 Dec. I Taurus 25. Mishrath TIN.7\'J>J 941 Dec. I Sagittarius
5. Mancherai )2'-{7n)Y.) 309 Dec.2 Taurus 26. Uherin ) )lil) 271 Dec.2 Sagittarius
6. Ikosegnotz :::t)))tJ:J) 239 Dec.3 Taurus 27. Abuha N.ilDN 15 Dec.3 Sagittarius
7. Sagoresh \'Jl)tJ 563 Dec.1 Gemini 28. Masnin )))tJ>J 210 Dec. I Capricorn
8. Shahodani ))1il\'J 369 Dec.2 Gemini 29. Isiseh i7)tJ)tJ) 155 Dec.2 Capricorn
9. Bithon ))TI)) 468 Dec.3 Gemini 30. Isgadibrodiel 'JN. )1)1J. )1)0) 340 Dec.3 Capricorn
10. Methraush \'J)N. lTIY.) 947 Dec. I Can cer 31. Saspom >J~DtJ 240 Dec.I Aquarius
11. Rahidotz :::11ill 299 Dec.2 Cancer 32. Abadaron ))71)N. 263 Dec.2 Aquarius
12. Alinokir 7):J))'JN. 321 Dec.3 Cancer 33. Garodiel 'JN.)1)7) 254 Dec.3 Aqu arius
l.
13. Losanahar lil)tJ)'J 35 1 Dec. I Leo 34. Behelami )>J'Jil) 87 Dec.1 Pisces l
14. Zacha'ai )ym 95 Dec.2 Leo 35. Auron ))l)N. 263 Dec.2 Pisces
15. Sahibor lJ)iltJ 277 Dec.3 Leo 36. Saterip ~)7\'.)tJ 359 Dec.3 Pisces
16. Anonaureh ill)N.))N. 313 Dec.I Virgo \

17. Rayideh jl)1)N.7 230 Dec.2 Virgo L

18. Mashepor 7~\'JY.) 620 Dec.3 Virgo

l
27
 lioet:l c Evoca tion

Goet:l c Evoca tion

I
(PM)
(AM) CHA RT #9-B - RULERS OF THE HOU RS OF THE DAY
CHA RT #9-A - RULERS OF THE HOU RS OF THE DAY
I HOU R ENGL ISH HEBR EW VALUE HOU R ENGL ISH HEBR EW VALUE
84
Gami el 'JN))'.):I
':J2'{)'.)0 131 1:00
1:00 Sama el
I 2:00 Anae l 'JNJN 82 2:00 Farris tJ)7N !) 351

3:00 Sarqu amich n )DN) jJ70 425

'JN)) U) 106
Vegu aniel
I 3:00

4:00 Vach miel 'JN)D nN) 96 4:00 Jefischa NntJ )P 95

5:00 Abasdarhon )Yi71N1DJ.N 393

'JN))j JtO 214
I 5:00 Sazquiel

Samil ')))'.)tJ 140 6:00 Za'az onash VN)H Yt 441

6:00 424
7:00 Mend rion )}))71 ))'.)
306
I I
7:00 Barginiel
Osaga ebial
'JN))) :171

'JN)'.l N:IOY . 177 8:00 Narco riel JN)7D 7) 517

' 8:00 'JN)7 D) 317
9:00 'Naco riel
I 9:00

10:00
Vadri el
Oriel
'JN ) 71N1

'JN)7 Y
252
311 10:00 Jusgu arin ))lNU OP 346

11:00 Darda riel JN)7 N171 450

Barie! 'JN)7'.1 243
11:00 JN)1 ))7tJ 365
253 12:00 Sarin diel
Berat iel 'JN)\J N7'.l
12:00

29
6oetlc Evocation lioetic Evocation

2
SYMBOLOGY

The occult significance of symbols is an intricate factor in the practice

of high magick. The subject, however, is too vast to present an adequate
study in one chapter. It is therefore suggested that the student make
concentrated studies of the books listed at the end of th is chapter.

Every symbol, whether of magickal or religious origins, represent a

certain force or form of energy. Every symbol additionally possesses some
quality or qualities, which both attracts a particular energy, and
correspondingly repels its opposite. The system utilized by the ritual
magician is, again, that of a qabalistic nature.

All letters of every known alphabet could be considered symbols, as well

as any word. Most notably, Hebrew letters and words are commonly used
on qabalistic magickal weapons and talismans. Additionally, all numbers
have occult significance, especially when deduced by qabalistic methods,
which is an art known as "Gematria" 1•

Every qabalistic aspect may be depicted not only with a basic number,
but also ,,~th a simple geometrical figure, which is ultimately a symbolically
appropriate representation of the nature of the particular aspect. The ten
primary aspects are represented by the figures illustrated in diagram #1.

A circle symbolizes the first sephiroth of Kether, signifying a seemingly

empty space. The circle is the most simple and perfect of all geometrical
figures, consisting of a single curving line without beginning or end. Even
to this day, it is impossible to mathematically calculate the exact dimensions
of a circle. The use of the Greek "Pi" ( re )2 to calculate the area of a circle,
although a brilliant and useful formula, is ultimately inadequate as it fails to
produce exact results. The dimensions of a circle is destined to remain one
of the unknowable secrets of the universe. Its mystery only enhances its
ability to most appropriately represent the mysterious sphere of Kether, the
supernal mystical force of existence. 3

The circle is also representative of the "non-number" zero. T his is the

perfect numerical balance, being the di~ding point between the positive and
negative numbers. Additionally, any positive number may be reduced to

30 31
 6oetlc Evocation
6oet:lc Evocat:ion

zero by the addition of its equ:il negative co unterpart. It is this reasoning no t limited to the Christian religion. This is probably the most ancient
which explains why all numbers are infinite.◄ symbolic depiction of a human being.

A single dot or "point" would also adequately represent Kether. This dot The fi fth sephiroth of Geburah, which is described by the attribu tes of
is symbolic of the first "point" of existence, said to be conceived within the strength and _judgement, is represente d by the pentagram , or five pointed
"Prim um Mobile", "infinite swirlings" or archetypal energy of the primordial star. This geometrica l figure incorporates enough symbolism to fill the
supernal sephiroth. The single point wher~ this takes 1:lace is indetermin ~te. contents of an entire volume in itself. Physically, the symbol consists of five
There is no possible way for one to focus directly on this, because there exists points connected by five lines in a slar pattern. This may also be described
no confines to its presence. The energy which emanates from this point is as being five triangles in a circular pattern, forming a pentagon in the center
continuou s and ever present throughou t the universe. It is said to be the of the figure.
composite matter for the divine and archetypal force_, ':hich m~n. refers to
as "God", for it "creates" life, or to be more exact, 1t 1s the dnvmg force Symbolically, the pentagram 's most universal interpretat ion is as a
depiction of a man (or woman), combining the four elements of fi re, air,
behind life. 9
water and earth, with a fifth aspect, that of human spirit.
The second sphere of Chokmah is appropriat ely represente d by a single
line, which is symbolic of a definite connection between two points, In recent times, the pentagram has acquired a rather sinister reputatio n.
theoretically infinite. This connection links the single point ofKether to that This is due to the fact that the symbol is utilized by the m odern Satanic
of Chokmah, defining the first qabalistic path, the uniting of the first7wo movemen t as their symbolic representation. However, the pentagram is an
supernal forces; that of divine energy or power with ultimate wisdom. ancient symbol, the origins of which well pre-date the Catholic and Christian
religions, and thus the concept of Satan as being "the devil" o r arch-enem y
The third supernal force of the sphere named Binah is that of supreme of"God". Much as the Nazis adopted and inverted the Norse "Hammer of
understand ing. This sephiroth is represented by an upright equilateral Thor" or swastika, the modern satanists have adopted the pentagram , and
triangle. 5 This figure is symbolic of the "Divine Trinity", being the "Father, inverted it so the normally uppermost triangle points downward , suggesting
"man" ruled over by the material world °, rather than the spiritual. Also,
1
Son and the Holy Ghost". The symbol expresses the unification of the three
with two of the triangles pointing upwards, the symbol depicts the horned
supernal forces of power, wisdom and understand ing by the first three
head of"Satan".
qabalistic paths.

The square is representative of the fourth sephiroth named Chesed, However, as mentioned earlier, the pentagram is an ancient symbol,
which is described by the attributes of mercy, love and majesty. Although which was originally considered to represent such virtues as protection , good
the symbolism may not be completely app_ropriate,_a fair depiction of this health, harmony between the mind and body, good fort une, and most
geometrical figure would be that of two equilateral triangles with a common6 appropriat ely to the sephiroth Geburah, strength.
base line, or positioned with the respective bases overlappin g each other.
This represents the symbiotic relationship of the upright supernal triangle, The symbol designated to represent the sixth sphere of Tiphareth is the
which has been described as the "intellectual world", with what Dion sublime hexagram, or SL."< pointed star. The attributes of this sephiroth
Fortune depicts as the "ethical triangle"7. otherwise described as the "moral include beauty and harmony. The hexagram is composed of an upright
equilateral triangle superimpo sed upon an inverted equilateral trian gle. This
world".
is symbolic of the complete and perfect unification of the higher supernal
Possibly, a more appropriat e depiction of the square would be that of triangle with that of the ethical triangle, as earlier discussed. Another
depiction of this symbol is that of six triangles positioned in a circular
four triangles positioned so that ~ach of the _four apexes _m~et i~ the ~e~ter
of the figure, forming a square which symbolizes a pyramid. This depiction pattern to form a hexagon in its center.
additionall y produces a cross within the square, which is a secondary
representative of Chesed, being four equal lines join_ed ~t the ce:1ter of_the The hexagram was said to be used extensively in magickal operations
cross. The cross is truly a universal symbol, and its significance 1s certamly performed by the Hebrew King Solomon, and for this reason came to be
referred to as the "SigiUum Salomonis " or "Seal of Solom on". It was also

32 33
lioet:ic Evocat:ion Goet:lc Evocation

attributed to Solomon's father. the famed King David, as it was sometimes according to Agrippa, being the Seraphim, Cherubim, Thrones,
called the "Scutum David" or the "Shield of David", later to be known as the Dominations, Powers, Virtues, Principalities, Archangels and Angels. 14
"Star of David", which today adorns the National flag of Israel.

The heptagram or seven pointed star is the symbolic representative of

The tenth sephiroth of Malkuth is represented by a circle divided by an
X within its confines, symbolizing the earth composed of the four elements r
the sphere of Netzach, whose attributes inc~ude victory, lov~ and beauty. of fire, air, water and earth. The circle signifies the characteristics of the first
This sephiroth is the first aspect of what D10n Fortune designates as the sephiroth of Kether manifested in Malkuth, for as it is written upon on the
11
"astral triangle" or "magical world". . "Emerald Tablet" of Hermes Trisgemistus, "True and without error, certain
and most true; That which is above is like that which is below, and that
The number seven is renowned as being a "lucky" number, but which is below is like that which is above.". Another phrase befitting to
additionally it is highly significant in various religious cultures. For instance,
the "Book of Revelations" of the "New Testament" depicts several references
to the number seven, including (but not limited to) the book sealed with
describe this relationship is the qabalistic axiom, "Malkuth is within Kether,
as Kether is in Malkuth". r
seven seals (5:1), the seven eyes and horns of the Lamb (5:6), and the seven After discussing the ten primary aspects of the qabalistic "Tree of Life",
heads of the Dragon (12:3 ). In the religious beliefs of medieval E~rope, we it is appropriate to continue on to the twenty two secondary aspects, or
hear of seven deadly sins, seven virtues, seven sacraments, seven gifts of the "paths", of the tree, which are illustrated in diagram #6. Each of these paths
Holy Spirit, seven ages of Man, and seven petitions in the Lord's prayer, to represent specific attributes and virtues which correspond to known
name a few examples. astrological and elemental aspects. Accordingly, the corresponding

The sephiroth of Hod is represented by the octagram, or eight pointed

astrological and elemental sigils are utilized to represent these paths, as
depicted in chart #10. Each of these symbols suggest a myriad of
f
star and its attributes include splendour, glory and intellect. The octagram interpretation, which are best studied irYthe qabalistic texts recommended
is c~mposed of a square superimposed over another sq~are, which is tilted in chapter 11 of the previous volume, and those texts listed at the conclusion
on end, as depicted by diagram #5, to form an octagon m the center of t_he of this chapter.
design. The symbolism suggests the relationship between the two n:aJor
qabalistic squares, the first being formed by the spheres of Chockmah, Bmah, Also depicted in chart #10 are the twenty two Tarot trumps or "Atu's",
Chesed and Geburah; and the second square being formed by Chesed, each of which represent one of the qabalistic paths. The symbolisms of the
Geburah, Netzach and lastly, Hod. Tarot trumps suggest direct relationships with the paths of the "Tree of Life",
and are in fact, considered "keys" through which one might gain access to
According to Henry Cornelius Agrippa, t~e most significant religi_ous their mysteries. 15
symbolism of the number eight refer~ to the ~1ght orna~;nts o_f the pnest,
being the robe, coat, breast plate, girdle, mitre, ephod , a girdle of the The twenty two Hebrew letters may also be considered sigils, and each
ephod, and a plate of gold. 13 letter also represents one of the paths, as additionally depicted in chart # 10.
Qabalistically, the letters have specific interpretations attributed to them, as
The enneagram or nine pointed star is representative of the sphere_ of listed in appendix A of the previous volume.
Yesod, the foundation of the qabalistic "Tree of Life", the attributes of which
include independence and change. This sephiroth signifies the third aspect Although thus far, we have barely breached the subject of symbology, the
of the third qabalistic world, which is known as the "astral triangle" or remainder of this chapter will deal with the talismans of "The Key of
"magical world", as earlier stated. Solomon the King", first translated into English by Samuel L. MacGregor-
Mathers in 1888. The student is then urged to make serious studies of the
The number nine is mathematically the square of the number three,
which offers a multitude of symbolisms relating to those of the triangle,
being that Yesod represents the apex of the third qabalistic triangle. T~e
texts listed at the conclusion of this chapter.

The talismans of "The Key of Solomon", which are presented in chart

l
number nine also signifies the nine orders of blessed angels, once again #11, must be charged by invoking the planetary forces, in the manner
described in chapter 16 of the previous volume. Additionally, several other

34 35
 lioet:lc Evocati on
6oet:lc Evocati on

intention than the Glory of God, the accomplishment of thy desires, and
requirem ents for these talisma,1 s are listed in Book I, chapter XVIII of the loving-kindness towards thy neighbour.
"Key", as follows:
Each of these talisman s are designat ed for certain specific p urposes,
These Pentacles are usually made of the metal most suitable to the n
nature of the Planet; and then there is no occasion to observe the rule of which correspo nd to the attribute s of the ruling planet. The Saturnia
talisman s are used for such matters as striking terror into and chasing away
particular colors. They should be engraved with the instrument of Art in
the days and hours proper to the Planet. spirits, and for executin g operatio ns of ruin, destruct ion and death. The
Jupiteria n talisman s are used to acquire glory, riches and tranquil ity of mind,
Saturn ruleth over Lead; Jupiter over Tin; Mars over Iron; the Sun and fo r protecti on against spirits. The Martian talisman s are used
for
over Gold; Venus over Copper; Mercury over the mixture of /vletals; and protecti on against diseases and enemies , as well as exciting war and hostility .
the Moon over Silver. to comman d obedien ce of all creature s, to
The Solar talisman s are used
n
acquire renown and glory, and for operatio ns of invisibility. The Venutia
They may also be made with exorcised virgin paper, writing thereon used for obtainin g grace and honour, and also to attract love.
talisman s are
with the colours adopted for each Planet, referring to the rules already laid as
down in the proper Chapters, and according to the Planet with which the Mercuri al talisman s are used to cause spirits to answer question s truly,
well as to acquire knowled ge and understa nding. The Lunar talisman s are
Pentacle is in sympathy.
used as protecti on against all dangers by water, to excite or cause heavy rains,
Wherefore unto Saturn the colour of Black is appropriate; Jupiter and defend against all forms of evil sorceries .
ruleth over Celestial Blue; Mars over Red; the Sun over Gold, or the colour
of Yellow or Citron; Venus over Green; Mercury over Mixed Colours; the The possessi on of an arsenal of Solomo nic talisman s would prove
moon over Silver, or the colour of Argentine Earth. be
invaluab le to the practitio ner of the art. As earlier stated, these should
charged in the manner describe d in Chapter 16 of the previou s volwne,
The Matter of which the Pentacle is constructed should be Virgin, during the appropr iate days and hours specified in the tables depicted
in
never having been used for any other purpose; or if it be metal it should be chart #12. Addition ally, the appropr iate archang el and angel, as designat ed
purified by fire.
in chart #13, should be invoked prior to the chargin g ritual.
As regards the size of the Pentacles it is arbitrary, so long as they are
made according to the rules, and with the requisite solemnities, as hath The acquisiti on of true virgin parchme nt would be a virtual impossibility
been ordained. in this day and age, therefor e metal disks would be the most feasible choice
of material s. Other than gold, these should be econom ically reasonable, and
t
The virtues of the Holy Pentacles are no less advantageous unto thee since the size of these talisman s is arbitrary , small thin gold disks should no
than the knowledge of the secrets which I have already given unto thee; comman d too exorbita nt of a cost. The use of a commo n metal scribe tool,
and thou shouldest take particular care if thou makest them upon virgin which are available in most hardwar e stores, would be effective for engravin
g
parchme nt to use the proper colours; and if thou engraves! them upon the disks.
metal, to do so in the manner taught thee; and so shalt thou have the
satisfaction of seeing them produce the promised effect. But seeing that
When carryi.ng these talisman s, they should be wrapped in natural cloth,
this Science is not a Science of argument and open reasoning, but th at, on
t.he contrary, it is entirely mysterious and occult, we should not argue and such as cotton or silk, in the color appropr iate to the ruling planet, and kept
deliberate over these matters, and it is sufficient to believe firmly to enable in an appropr iately colored pouch, also made of natural cloth ..
us to bring into operations that which hath already been taught.
Talisma nic magic is an extreme ly useful, efficient and practica l system,
When thou shalt construct these Pentacles and Characte rs, 1t ts which unfortun ately, is often neglecte d by modern p ractition ers. The use
of
necessary never to forget the Incense, nor to employ anything beyond that this system offers a potentia lly infinite range of possibil ities, which could
an
of which mention is made. only prove extreme ly beneficial to the magicia n. In order to acquire
magic, it should be consider ed
adequat e knowled ge in the field of talisman ic
It is necessary, above all things, to be attentive to the operation, and the field of symbolo gy, and the most
essential to properly educate oneself in
never to forget or omit those things which contribute to the success which
the Pentacles and Experiments promise, having ever in thy mind no other effective manner to do so would be with an in-depth study of the serious

36 37
 fioet:lc Evocat:lon fioet:lc Evocation

' texts available on the subject. Several suggestions are presented here, and
others will be found referred to throughout these works.
DIAGRAM#! r
I
f
RECOMMENDED READING

777 & Other Qabalistic Writings (Aleister Crowley)

\
Ancient, Pagan and Modern Christian Symbolism (Thomas Inman) I
Cosmic Symbolism (Sephariel)

Dictionary of Alchemical, Hermetic and Alchemical Sigils (Fred Gettings)

Dictionary of Symbols (J.E. Cirlott)

Dictionary of Symbols (Hans Biedermann)

Herder Dictionary of Symbols (English translation by Boris Matthews)

Kabala of Numbers ( Sephariel)

Lost Language of Symbology (Harold Bayley)

Occult Power of Numbers (W. Wynn Westcott)

Occult Signs and Symbols (Rudolph Steiner)

Practical Guide to Qabalistic Symbolism (Gareth Knight)

I

Secret Teachings of All Ages (Manly Hall) t

l

Symbols, Signs and Signets (E. Lehner) MALKUTH

\
l
II
l

38 39
 lioet:lc Evocot:lon
lioet:lc Evocat:lon

DIAGRAM #2 DIAGRAM #3
DIAGRAM #6

PATHS ON THE TREE OF LIFE

DIAGRAM #4

spirit

®
air water

A V
earth

9
DIAGRAM #S

41
40
lioetlc Evocation 6oetlc Evocation

CHART #10 CHART #11-A 16

r
I
REPRESENTATIVE SYMBOLS OF THE QABALISTIC PATHS TALISMANS OF THE "KEY OF SOLOMON"

Paths Astrological & Tarot Trumps Pentacles of Saturn

Elemental sigils
11. Aleph - N. Air- e. Fool
1. 2.
12. Beth - J Mercury - 9 Magus ~==~
High Priestess /:/~-- ~'
13. Gimel - l

14. Daleth - 1
Luna - '))

Venus - 9 Empress
I 1( ,s:j;'\ r
15. Heh - il Aries - 'l' Emperor
:7 -:i n
16.Vau-) Taurus - b Hierophant

17. Zayin - t Gemini - D Lovers

r
18. Cheth - n Cancer - ii!! Chariot I
1.

19. Teth - \J Leo - J/, Strength

20. Yodh - ~ Virgo - Tl~ Hermit

21.Kaph-:> Jupiter - 4 Wheel of Fortune 4.

3.
22. Lamed - '.:1 Libra - (l Justice [
l
23. Mem - D Water - 'v Hanged Man

24. Nun - ) Scorpio - Ill, Death

25. Samekh - tJ Sagittarius - / Temperance

26. Ayin - ~ Capricorn - o Devil

27. Peh - ~ Mars - cf Tower

28. Tzaddi - ~ Aquarius - ~ Star I

lL
29. Qoph - p Pisces - H Moon

30. Resh -1 Sol - 0 Sun

31. Shin - 'll Fire - I', Angel l

32. Tau - n Saturn - ~ Universe
I
!
l

42 43
 lioecic E\locacion
lioet:lc E\local:lon

CHART#ll-B
TALISMANS OF THE "KEY OF SOLOMON"

Pentacles ofJupiter

5. 6. l. 2.

3. 4.
7.

45
i 44
lioet:lc Evocat:lon Goet:ic Evucat:ion

CHART#ll-C
TALISMANS OF THE "KEY OF SOLOMON"

Pentacles of Mars

5. 6. 2.
1.
r
r

\
[
\ '-._

7. 3. 4.
_____.:_·-~

'

I_

l
46 47
 Goetlc Evocation
Goetlc Evo cation

CHART# ll -D
TALISMA NS OF THE "KEY OF SOLOMO N"

Pen tacles of the Sun

l. 2.
5. 6.
...,-----=--...,_
.-,I'-' "-'d \.!J ,.

- '"

~ · ,~~
!•
<) '

>,

-.~ I
.I
1., ,t..:. ',

3. 4.
7.

49
 lioetic Evocation
(ioetlc Evocation

CHART#ll-E
TALISMANS OF THE "KEY OF SOLOMON"

Pentacles of Venus

5. 6. l. 2.

/~'\
~!~I/>~\~
cl-l-+-1---~----+I{ ~
r

3. 4.

7.

l
B
f 'J ..,;,.,.1:,r,
\_

l
L

5. l
50 51
 6oetlc Evocation

6oetic Evocation

CHART #11-G
CHART#ll-F TALISMANS OF THE "KEY OF SOLOMON"
TALISMANS OF THE "KEY OF SOLOMON"
Pentacles of the Moon
Pentacles of Mercury

1. 2.
1.
2.
" ~
:,
':
:,
:J

..,-
"
:,:
~ '"'" "
"=
" \T
,~
_, ::J :J

=v-
'"
,';J
~
ti _.,J

3. 4.
3.
4.

5.
5.

53
 C'I
Cl
CHART# 12 r;
rt
;::;·
TABLE OF THE PLANET ARY HOURS
~
Cl
Hours from Hours from Thursday Friday Saturday l'I
Sunday Monday Tuesday Wednesday 01
Sunset to Midnight to :!,
Sunset Midnight Cl
::,

Mercury Jupiter Venus Saturn 8 1 Sun Moon Mars

Moon Mars Mercury Jupiter 9 2 Venus Saturn Sun

Saturn Sun Moon Mars 10 3 Mercury Jupiter Venus

Jupiter Venus Saturn Sun 11 4 Moon Mars Mercury

....
V,

Mars Mercury Jupiter Venus 12 5 Saturn Sun Moon

Sun Moon Mars Mercury 1 6 Jupiter Venus Saturn

Venus Saturn Sun Moon 2 7 Mars Mercury Jupiter

Mercury Jupiter Venus Saturn 3 8 Sun Moon Mars

Moon Mars Mercury Jupiter 4 9 Venus Saturn Sun

Saturn Sun Moon Mars 5 JO Mercury Jupiter Venus

Jupiter Venus Saturn Sun 6 11 Moon Mars Mercury

Mars Mercury Jupiter Venus 7 12 Saturn Sun Moon

Sun Moon Mars Mercury 8 1 Jupiter Venus Saturn

Venus Saturn Sun Moon 9 2 Mars Mercury Jupiter

Mercury Jupiter Venus Saturn 10 3 Sun Moon Mars

Moon Mars Mercury Jupiter 11 4 Venus Saturn Sun

Saturn Sun Moon Mars 12 5 Mercury Jupiter Venus

Jupiter Venus Saturn Sun 1 6 Moon Mars Mercury

V,
V,
Mars Mercury Jupiter Venus 2 7 Saturn Sun Moon

Sun Moon Mars Mercury 3 8 Jupiter Venus Saturn

Venus Saturn Sun Moon 4 9 Mars Mercury Jupiter

Mercury Jupiter Venus Saturn 5 10 Sun Moon Mars

Moon Mars Mercury Jupiter 6 11 Venus Saturn Sun C'I

Cl
Ill
rt
Saturn Sun Moon Mars 7 12 Mercury Jupiter Venus ;;·
~
,,Cl
Cl
rt
Q
::,

.------· ,----..
- )
-----,
- 1
- .~~f,:.•;. .ia..__Jiilii. m IWt _... mm 1M

C'I
C
l'I
CHART#l3-A !"!
ri'
The Table of the Magical Names of the Hours, and of the Angels who rule them, commencing at the first hour 11'1
<:
C
after Midnight of each day, and ending the ensuing midnight. Part A- Midnight through Midday. r,
Cl
!"!

Wednesday Thursday Friday Saturday i:i

Hours Sunday Monday Tuesday :l

Cassie! Michael Gabriel Zamael

1. Yayn Raphael Sachiel Anael
Sachiel Anael Cassie! Michael
2. Yanor Gabriel Zamael Raphael
Zamael Raphael Sachiel Anael
3. Nasnia Cassie! Michael Gabriel
Michael Gabriel Zamael Raphael
4.Salla Sachiel Anael Cassie!
J' Anael Cassie! Michael Gabriel
5. Sadedali Zamael Raphael Sachiel
" Anael Cassie!
Gabriel Zamael Raphael Sachiel
6. Thamur Michael
Gabriel Zamael Raphael Sachiel
7. Ourer Anael Cassie! Michael
Cassie! Michael Gabriel Zamael
8. Thaine Raphael Sachiel Anael
Sachiel Anael Cassie! Michael
9. Neron Gabriel Zamael Raphael
Zamael Raphael Sachiel Anael
10. Yayon Cassie! Michael Gabriel
Michael Gabriel Zamael Raphael
11. Abai Sachiel Anael Cassie!
Anael Cassie! Michael Gabriel
12. Nathalon Zamael Raphael Sachiel

CHART#l3-B
The Table of the. Magical Names of the Hours, and of the Angels who rule them, commencing at the first hour
after Midnight of each day, and ending the ensuing midnight. Part B - Midday through Midnight.

Hours Sunday Monday Tuesday Wednesday Thursday Friday Saturday

1. Beron Michael Gabriel Zamael Raphael Sachiel Anael Cassie!

2. Baro! Anael Cassie! Michael Gabriel Zamael Raphael Sachiel

3. Thanu Raphael Sachiel Anael Cassie! Michael Gabriel Zamael

4. Athor Gabriel Zamael Raphael Sachiel Anael Cassie! Michael

V,
...... Cassie! Michael Gabriel Zamael Raphael Sachiel Anael
5. Mathen

6. Rana Sachiel Anael Cassie! Michael Gabriel Zamael Raphael

7. Netos Zamael Raphael Sachiel Anael Cassie! Michael Gabriel

8. Tafrac Michael Gabriel Zamael Raphael Sachiel Anael Cassie!

9. Sassur Anael Cassie! Michael Gabriel Zamael Raphael Sachiel C'I

Cl
ftl
!"!
Michael Gabriel Zamael
10. Agla
11. Caerra
Raphael

Gabriel
Sachiel

Zamael
Anael

Raphael
Cassie!

Sachiel Anael Cassie! Michael

",,
~
0
Cl
!"!
12. Salam Cassie! Michael Gabriel Zamael Raphael Sachiel Anael 6'
:l
 lioet:ic Evocation
lioetic Evoc~tion

3 r
+J
II)
s::
;,...
"'
"Cl
v
·c
d)
·c i:: ....
II) ~ A BRIEF HISTOR Y OF "THE KEY OF SOLOM ON" f
(0 0
C: .0 .0 0 > .c
~ 0
"' "' ~ 3
...c: ~ c.J c.J Cl)
u
"'
II)
[
....0
;,... :'.!
:, An attempt to trace the origins of the provocative manuscrip ts en titled
~
"'
"Cl
II) d) d)
>-,
.... >-,
.... ~o
0
"The Key of Solomon" would inevitably prove fruitless. A fair amount of
V <d ;:j ::, ou
;
II)
r::
.,
"'
..c: ..c: u.... u
.... ~-0 informatio n is on record dating back to the fourteenth century perta ining to
~
"Cl

~
u 0..
"'
II)

~
II)

~
0..,
~ -~ the text; however those centuries in which the vast majority of the western f
.......... ~ A::: <>.::E
population sought out and destroyed any literature that contradicted their ~
"'
...;:l relatively new found beliefs of Catholicism and Christianity, marked the loss
"'
0
.... of virtually aeons of valuable occult lore. Any manuscrip t, regardless of
historical value, which dealt with such matters as the "summoni ng of spirits"
II)
;,...
~
V)
d) i::
0 ::,
c::
0. <I)

u "'
"Cl
·.::
i::
"'i::'. 0.
0 ....
II)
would doubtless have been subject to the flame during that barbaro us era,
~
s::
µ.. "'
::i:: <I'.
II)

> u c.J as likely would have been the possessor of such literature.
"'
..:1
4)
As briefly mentioned in the introductio n, several existing manuscrip ts
..,..... ;!:
II)
;,... v d)
ro ~ have survived, mainly in European libraries and museums. Each has mino r
"'r::
"Cl "'
..c: ..c: "O .2 differences, and certain separate manuscrip ts were entitled "Lem egeton vel
.......
II)
u
~ ..c:: ::,
0.
"'
A::: ~
c::
::, 0
c.J
d)
>- Clavicula Salomonis Regis", which translates "Little" or "Lesser Key of I
~
<I) Cl)
0
Solomon the King". Contrary to the invocation al matter included in "The {
-< "'
~ Key of Solomon", or "Clavicula Salomonis ", this second m anuscript dealt
::c
u 0
.;; ;,... v d) exclusively with the evocation of "evil spirits".
""E
.,"'
ro
.;;... "Cl
II)
ro E
en
.... i:: -c;

::E
~
II)

.;;
::,
E-- Q N
ro "'
~
- ....
0 II)
A:::
Some interesting conjecture regarding the antiquity of "The Key of
Solomon" are discussed in Richard Cavendish 's "A History of Magic" . In
chapter two, Cavendish mentio ns that King Solomon existed in the
1

tenth
century B.C., and was the most powerful o(Jewish kings. He also remarks
t>O
;,...
~ "'
"Cl
"ii
er "ii .... that Solomon had " ... an appetite for foreign women and strange gods, which
.;; ...::, :a
II)
:2
u
~
·5. c::
II)
::, gave his character a strange cast". He goes o n to say "Legend has it that
~ "'N
..c: ::,
"'
t>O
s::
""
...c:
u
...
E-- f-< Cl) -. ~
'° magical texts written by Solomon, or by tl1e demons under his control, were
banned by King Hezekiah ofJudah, about 700 B.C." .
-< "ii
~ "& Cavendish later states that, "A 'Livre de Solomon', with instruction s fo r
.......
II)
..c:: "ii E
"Cl
... ..c:
0..
ro
·.;;
.a "' "' "O
.I<:
u invoking demons was burned about 1350 on the orders of Pope Innocent VI.
£! V)
0 N
u"' "' ....l
II)
A 'Clavicula Salomonis ' (Key or Little Key of Solomon) and a 'Sigillum
::0
II)

"'
f-<
<I)"' f-< Cl)

'° Salomonis' (Seal of Solomon) are mentioned in a pamphlet of 1456,

addressed to the Duke of Burgundy,... ". Obviously, this backgroun d
II) ~
informatio n remains spo radic, leaving a gap of some two tho usand yea rs
..c:
1.-<
II)
..
b.O
C:
..c: ~
...
V
r:: iil 3
..90
unaccount ed for; although few actual handwritte n manuscripts o n any
... subject survive over periods of five hundred years, due to the natural
b.O
~ V ti
~ 'i:i:"' ~ u
0 < decaying process of ink and paper, as well as the poor quality of most
l
58 59
 6oet:l c Evoca t:ian

liaet:l c Evaca t:lon

itself:
2
unfort unatel y reduce s He then presen ts some antiqu arian detail as to the book
materi als used in these impov nished times. This fact
existin g previo usly to medie val y of the
any likelih ood of findin g "hard eviden ce" "What ever we may think of these legends, in the first centur
at the time of Vespas ian, a book of inca ntation s for
times. Christian era,
tion under the name of
summ oning demons was already in circula ous with
rs from voicin g us, who was contem porane
Howe ver, this fact has not deterr ed certain notabl e schola Solomon. The historian Flavius Joseph
named Eleazer,
the ir own opinio ns regard ing "The Key of Solom on". In chapt er one of this epoch, says that the book was in the hands of a Jew
accord ing to the presen ce, deliver ed those posses sed by devils by
"The Secret Lore of Magic"3, Idries Shah notes that in
1559, who, in Vespasian's
a figure of a root designed by
"[nqu isition Recor ds of Toled o and Cuenc a"◄, the Spani sh inquis ition applying to their nose a ring chased with
e; he recited at the same time the words set down
a dange rous book. Shah also menti ons Solomon for this purpos
prohibited "The Key of Solom on" as by Solomon in this book. With fresh formulas added to it
in the course of
from very remot e antiqu ity, in one form or
his belief that it has existe d of our present
origin s. 5 time, this work may possibly have been the embryo
anoth er, possib ly from Sem etic, or even Babyl onian 'Clavicula de Salomon'.
chapt er eight of of sorcery
Emile Grillo tte De Givry (1874 - 1929), in book one, From that time onward we continually see Solomon's books
y"6, states "Neve rtheles s, the traditi on which s author s all down the ages. In the eleven th century
"Witc hcraft, Magic and Alchem mentioned by variou
stones and
idea of this manu al ("Key of Solom on") of sorcer y to the Greek writer Michael Psellus speaks of the treatis e on
attrib utes the first tine histori an of the
might suppo se; the on. Anoth er Byzan
Solom on is not perha ps so devoid of found ation as one demon s composed by Solom
Book IV, paragr aph 7, of his
ity.". thirtee nth centur y, Niceta s Chonia tes, in
traditi on goes back at least to a very remot e antiqu n of a book
history of the Emperor Manuel Comnenus, makes mentio
be the 'Clavicula de Salom on'; it was in the hands of Aaron
on Solom on which can only
He later offers some intere sting histori cal inform ation Isaac, interpreter to the Emperor, and he says that 'he who should read it
of all this pomp and profus ion, so well calcul ated
himself: "But the m emory could cause legions of demon s to appear '."
ved for us by the
to beguil e the imagi nation of Asiatics, has not been preser
his histor y in verse,
bible alone. 7 The famou s Persia n poet, Firdau si, wrote In chapte r four of "The Histor y of Magic " by Elipha
s Levi8, Levi states
under the ti tle of'Sul eiman -Nam eh'." He then states: s that he who posses ses the Keys of
"The popul ar traditi on of magic affirm
te with spirits of all grades and can exact obedi ence
becomes Solom on can communica
" ... Solomon, Son of David, otherwise 'Suleiman-ibn-Daoud', lost, and as often
in any literatu re, even in the glowing on the part of all natura l forces. These keys, so often
a legendary personage without equal the sevent y two names and the
India. Not only is he the richest and wisest monar ch on earth, recove red, are no other than the talism ans of
fictions of paths, reprod uced by the Tarot . By
but his knowledge has made him the most power ful of men, and he myste ries of the thirty two hierog lyphic like those
is obeyed by the and by their infinite combi nation s, which are
com mands all celestial, terrestrial, and inferna l spirits; he the aid of these signs
at the natura l and
subterranean pigmies and gnomes, and by undines, elves and,
salamanders. of numb ers a nd letters , it is possib le to arrive
nature , and it is this sense that
mathe matic al revela tion of all secret s of
The author of the Arabic book 'Tarikh -mon-Te-Kheh ' reports
that he the whole hierar chy of intelligence ."
ted to him comm unica tion is establ ished with
mount ed the throne at twelve years of age, and that God subjec
the birds and
the jinn - that is to say, good and evil spirits - as well as O n e oppos ing viewp oint is that of the notew orthy schola r Arthu r E.
realms of nature obeyed him likewise, and the very plants Magic "9
was highly recom -
winds. The three Waite , whose text "The Ilook of Cerem onial
taught him their properties. series. Much of Waite 's dialog ue
mend ed in the previo us volum e of this
lity of "The Key of Solom on's" antiqu ity,
In the palace paved with crystal Solomon had the jinn and the
demons attem pts to discou nt the credu
at tables "I do not propo se to be the histor ian of magic ,
seated at tables of iron, the poor at tables of wood, chiefs of armies althou gh he himse lf states
goes on t o insult S.L.
of silver, and learned men and doctors of the law at tables of gold, and then white or black, or the classifier of its MSS. ". H e 10
under his "The Key of Solom on" ,
last he served himsel f. Accord ing to the Koran, the jinn worke d MacG regor- Mathe rs, the first English transl ator of 11
, garden s, ponds , and precio us teful portio ns in his transl ation ,
eyes, building palaces and making statues upon for not omitt ing some of the more distas 12
desired to visit distant lands he travelled carried his ritual magi.c k practic es.
carpets. When he and Waite furthe r conde mns
their backs."

61
lioet:lc Evocat:lon Goetlc Evocation

A footnote in chapter three of "The Book of Ceremonial Magic" lists charlatans who called themselves Mr. and Mrs. Horos and had been
some valuable historical manuscript information, stating "'Les Clavicules de engaging in running a bogus occult order in London's Gower Street."
Rabbi Salomon', 2346 (72 S.A.F.), claims to be literally translated from the
Hebrew text into French. 2348 (75 S.A.F.) is entitled 'Livre de la Clavicule de This edition has been reprinted often over the years, m ost notably by the
Salomon, Roy des Herbreux'; it is said to have been translated from the DeLaurence Publishing Company, and most recently by Magickal Childe
Hebrew into Italian by Abraham Clorno, and thence into French. 2349 (77 Publishing Company. Also, the Health Research Company ofMokelumne
S.A.F.) reads 'Les Vraies Clavicules du Roy Salomon, traduitte (sic) de
l'Hebreux par Armadel'. 2350 (78 S.A.F.) is entitled 'Le Secret des Secrets,
autrement La Clavicule de Salomon, ov le Veritable Grimoire'. Finally, there
is the 'Livre Second de la Clavicule de Salomon', 2791 (76 S.A.F.)."
Hill, CA has been producing an inexpensive spiral bound facsimile (xeroxed)
edition for many years. In fact, on today's antiquarian book market,
"Goetia" reprints are considered fairly common. Additionally, several other
r
English translations have surfaced over the last few decades. Nelson and
Ann White have translated the entire five sections of the "Lemegeton:
Specifically on "The Lemegeton" or "Lesser Key", Waite states "About Clavicula Salomonis", published by the Technology Group of Fremont,
its antiquity there is no need for serious dispute; it claims to be translated California in 1983. Also, Heptangle Books of Berkeley Heights, New Jersey
from the Hebrew, but its earliest perfect examples are in French of the had published a free rendering of the "Lemegeton" under the title "A Book
seventeenth century, and no one has heard of the original; it must have of Spirits", in 1972. 18 It is highly recommended that the student acquire an
existed, however, in a much earlier form; it is the subject of continual English translation of"The Lesser Key of Solomon" fo r comparison use with
reference by demonologists like Wierus 13 under the style of the Sorcerer's the rest of this text.
'Liber Spirituurn', and it is from this source that the scornful sceptic who was
the pupil of Agrippa, derived his 'Pseudo-Monarchia Damonum', wi~h,
however, significant variations from the known copies." Afterwards, Waite
finally does concede that "It is indeed, by no means improbable that the first
or Goetic portion constitutes the true 'Lemegeton', and that the other
sections, apparently unknown to Wierus, are additions of a later date." 14

It should be noted that neither Waite, nor any occult scholar o r

historian, has ever provided evidence verifying the fraudulence of this
famous grimoire, and the circumstantial evidence supporting its claim to
antiquity is substantial. 15

The circumstances surrounding the relatively recent first English

printing of the "Goetia" 16 was, as should be expected, quite controversial.
Normally attributed to Aleister Crowley, the book was a~ually tra~slated by
S.L. MacGregor-Mathers, with only a few footnotes and mtroduct1on added
by Crowley.

In chapter three of the Crowley biography written by Francis King, "The

Magical World of Aleister Crowley"'7, King mentions a "magical war" being
waged between Crowley and MacGregor-Mathers, and some detail as to t~e
l
translation of "The Goetia": "Mathers's assaults ended and Crowley lost his
resumed interest in ceremonial magic. Before he did so however he issued
a pirated edition ofMathers's version of the 'Goetia' to which he prefaced a
note claiming that Mathers had 'succumbed unhappily to the assaults of the
'Four Great Princes' (acting notably under Martial influences)' and that
Mathers and his wife had had their own souls displaced by those two occult
l
62 63
I Goetl c Evoca tion
lioetl c Evoca l:lon

I 4

ILLU STRA TION OF BACK COV ER OF EQU INOX Vl

#4, 1ST ED. THE QLIP HOT H
I AD FOR GOET IA

the autho r lead

The experiences and recorded experiments condu cted by
j him to the conclusion that the "Lesse
ted to the
r Key
"Goet
of
ia"
Solom on"
corres
is
pond
at least, based in
appro priately to
reality . The spirits attribu
I To be h.d specific aspects of the "Qliphothic" system, which is in actual
the
ity,
magic
an
kal
integral
system
of The E~uino>, count erpart to the Qabalistic. This is to be expected, as

' 124 V ictori• St., S. W.

and lhrou, h oil
Boukicllc ri
employed by Solom on was qabalistically based.

If the studen t has sufficiently studie d the qabalistic texts

in chapt er 11 of the previous voh.1me, they shoul d have
knowledge of the qliphoth's presence, and necessity
of qabalah is considered a rather obscu re
and even amon g those uncon ventio
topic
nal
amon
few,
of

the
g
existen
conve
recom mend ed
at least a minut e
ce. The subject
ntiona
qlipho thic
l scholars,
matte r is
consid ered equall y as obscu re again.
Glavicula
aspects of the
Very little has been writte n specifically on the magickal
SALOMONIS REGIS qliphoth. In fact, it's study is strong
k. The mere
ly discou
menti
raged
on of
by
its
the
name
great major ity of
seems to strike
'·T!,c Lesser Key of Solomo n the Kint,) teache rs of ritual magic
y, which befits
some instinctive fear in the so-called qabalists of this centur not
that which he does
The b,st , simple~t. q,1.o st intellig ible and most dfecliv
c an age old axiom to be quote d here: "Man only fears
treatise ixtan1 on understand. "
arity in the
A growing craze currently experiencing an upsurge of popul
ONIAL MAGIC tion ;
occult comm unity is the practi ce of"ch aos" magick.
youth ful ritual magicians are tendin g to restric
"chaos", as if it were a compl ete system in itself,
t thems
when
Many
elves
actual
exube
to
ly
the
it is
rant and
study of
nothin g
C,udu l and compl de instruc tion ; ample illustra .
more than a part of the qabali stic ritual magic k system
cas!tr
b c.iuli!ul ;:rduc t h.>n. This bcok is very much
be ignore d or
both to uud.;:·s tJ.nd .111 :l to cpcr.11~ than the
so,cal!.:d
This is absolutely not to suggest that this part shoul d
who neglec ts it or refuse s to acknowledge
"G,~:1tcr" Key cl Sc,fon1on. neglected. On the contrary, one
t the qabalistic.
its existence, is equally as unbal anced as those who neglec
tely interw oven
CNLY A F 'i:. V'/ COPIES RE:'IIAI N FOR SALZ,
The true qabalist should realize that the qlipho th is intrica
dualis tic count erpart. After a
with the qabala, and is actually its essential
of Life" is establ ished, the stude nt should
worki ng knowledge of the "Tree
ifically with qlipho thic studie s.
proce ed logically and scient
of "The Key of
The last sectio n of the MacG regor- Mathe rs transl ation
of the Key of Solom on, transl ated
Solomon"', entitle d "Anci ent Fragm ent

65
lioel:lc Evocat:ion liaet:lc Evacat:lon

from the Hebrew by Eliphaz Levi; and given in his 'Philosophie Occulte'
serie II, page 136.", outlines some important base theory regarding
from its corresponding Sphere upon the Holy Tree; these emanations took
place during the critical periods of evolution when the Sephiroth were not
r
qliphothic hierarchy, as well as qabalistic theory, with some useful ad_iec tive in eq uilibrium. For this reason they are referred to as the Kings of

'
1 U nbalanced Force, the Kings of Edom "who ruled before there was a king
co m - m entary. Chapter 26 of "The Mystical Qabala" by Dion f-ortune is
in Israel", as the Bible puts it; and in the words of'Siphrah Dzenioutha, the
devoted to the subject, as is chapter 21 of Gareth Knight's "Practical G uide
3 'Book of Concealed Mystery' (Mathers' translation), "For before there was
to Qabalistic Symbolism: Volume I " • equil ibrium, countenance beheld not coun tenance. And the ki ngs of
ancient time were dead, and the crowns were found no more; and the earth
Another noteworthy study is the essay entitled "The Qliphoth of the was desolate."
Qabalah" by S.L. MacGregor-Mathers, which was originally published in
1900 as an instructional paper to initiates of the Isis- Ura nia temple of the From "An Introduction to Kabalah" byW. Wynn Westcott (c. 1910), page
50: The Fourth world of Assiah is filled with the lowest beings, the Evil
Golden Dawn\ Another short qliphothic essay is Aleister Crowley's "Liber
Arcanorum TWV ATU TOU Tahuti Quas Vidit Asar In Amennti, Sub Demons, Kliphoth or Qliphoth, the 'cortices' or shells, and with all [
Figura CCXXXI; Liber Carcerorum TWV Q liphoth Cum Suis Geniis, so-called material objects, and to this world belong men, the Egos or Souls
Adduntur Sigilla Et Nomina Eorum", which was originally published in "The imprisoned in earthly bodies. The world also has its ten grades, each o ne
mo re far from the higher forces, each one more dark and impure. First
Equinox, Volume 1, #7"5, and re-published in "Gems From the Equinox•>6 come )il\J, Tohu, the Formless; and )in, Bohu, the Void, thi rdly :J~n,
7
and "The Holy Books ofThelema" • Chesek, the Darkness, of the early universe, and from these our world was
developed and now exists; then come seven hells, whose dwellers are evil
6,
6
The qabalistic writings of Charles Stanfield Jo n es , specificall beings representing all human sins; their rulers are Samael, or Satan the
1
"Anatomy of the Body of God"9 and "Q.B.L. or the Brides Reception" angel of death, and Lilith, the Asheth Zenunim, the Woman of whoredom,
suggest some rather innovative theory on pert inent subject matter. and this pair of demons are also called "The Beast", see Zohar ii, 255;
Additionally, several of Kenneth Grant's book, specifically "Nightside of Samael had also an incommunicable name, which was JHVH reversed; for
11
'Demon est Deus inversus'. 15
Eden," 11 "Cults of the Shadows," 12 "Outside the C ircles of Time,"
14
"Hecate's Fountain," offer a valuable magickal perspective o n various
and
[
qliphothic topics by a truly gifted modern occult scholar. All of the above From the introduction of S.L. MacGregor-Mather's "The Kabbalah
U nveiled" (c. 1888), page 30: The Demons are the grossest and most
titles are highly recommended reading by the author.
deficient of all forms. Their ten degrees answer to the decad of the
Sephiroth, but in inverse ratio, as darkness and impurity increase with the
Before proceeding, the following quotes are on the qliphoth, mostly by descent of each degree. The first two are nothing but an absence of visible
various authors known t o be highly in sightful on the subject of ritual fo rm and organization. The third is the abode of darkness. Next follow
magick, rather than rigid religious scholars. This does not detract from the seven Hells occupied by those demons which represent incarnate human
fact that they were all known and competent qabalists. Rather, their interest vices, and torture those who have given themselves up to such vices in
of the subject sprang from especially esoteric backgrounds. The last quote earth-life. Their prince is 'Samael', 'JNrlD, the angel of poison and death.
is actually from a traditional qabalistic text, however the context as stated in His wife is the harlot, or woman of whoredom, )'.)))))' n~N, 'Isheth
the first sentence, qualifies it for use here. Zenu nim'; and united they are called the beast, N ))n, 'Chioa'. Thus the
infernal trin ity is completed, which is, so to speak, the averse and
From "The Golden Dawn: An Account of the Teachings, Rites and caricature of the supernal Creative O ne. Samael is considered to be
Ceremonies of the Golden Dawn: Book 1" edited by Israel Regardie, identical with Satan.
(c.1937): The Qlippoth are the Evil Demons of Matter and the Shells of
the Dead. From "Qabbalah: The Philosophical Writings of Solomon Ben Yehudah
lbn Gebirol", translation by Isaac Meyer (c.1888), chapter 6: If we look at
l
From: "The Mystical Qabala" by Dion Fortune (c.1935), chapter 7: 3 l. ... the principles of this metaphysical religio us philosophy in one of its
The sphere of Malkuth abuts upon the Hells of the Averse Sephiroth, the simplest fo rms, we shall see that in each of all the objects of nature, the
Qliphoth, or evil demons. It is the firnament whereby Elohim separated Qabbalists recognize nvo distinct elements; one is the interior,
the su pernal waters of Binah from the infernal waters of Leviathan. 33. incorruptible and life-giving principle, which reveals itself in the spiritual,
The Qliphoth (singular Qliphah, an immodest woman or harlot ) are the e.g., in vital energy or the Form; the other, is the purely exterior, plastic
Evil or Averse Sephiroth, each with an emanation of unbalanced force and material, which is considered as inert and without life or vitality,

66 67
I lioet:i c Evoca tion
lioet:l c Evoca t:ion

m's aura.
burlesque of life if it happens to come within reach of a mediu
I always tending to dissolution and a return to its original atoms.
are considering as existing, in all the created
The first as a symbo l of Blessin g and life,
,
the
in a greater
latter as a
or
symbo
These two
lesser
l
degree.
of Curse
Under such circum stance it will still
personality in appearance and may even reprod
exactly resemb
uce to
le its
some
departed
extent his
hierarc hy of the angelic host and familiar expressions or handw riting.
and death. The first, is the Qabba listic
, the latter, that of the demon s or "K'lip poth", i.e., shells and
good spirits to such
the good and the evil, and one is It has also the quality of being still blindly respo nsive
evil spirits. The Deity has created both vibrations, usually of the lowest order, 17 as were freque ntly set up in it
absolutely necess ary to the existen ce of the other (Isa. xiv, 7).
during its last stage of existence as a shade.
here th at would
Other than philos ophica l banter , little could be added
s to genera lly know n inform ation. For this Powel l goes on to descri be "The Vitaliz ed Shell":
elabor ate on the subject, in regard
of the chapte r will be devot ed to the qlipho thic is classified
reason , the remai nder
any and all theory This entity is not, strictly speaking, human; nevertheless, it
hierar chy. Howe ver, the studen t is encou raged to study here because of its outer vestu re, the passive , sensele ss shell, was once an
as those refere nces m ention ed will as it may
available to them regard ing the qlipho th, such appendage of human ity. Such life, intelligence, desire, and
al elemen tal anima ting it, this elemen tal
earlier . possess are those of the artifici
being itself a creatio n of man's evil though t.
outlin ed in the
Here it should be reitera ted that some of the theory ng demon ,
follow ing pages does stray from traditi onal belief. Since virtua lly no A vitalized shell is always malevolent: it is a true tempti
the extent of its power . Like the
practi cal qlipho thic matte r was deriva tive of ancien t qabali stic texts, all whose evil influen ce is limited only by
writer s freque ntly used in Voodo o and Obeah forms of magic.
the subjec t has been deduc ed by variou s shade, it is
availa ble inform ation on
cases, the autho r
throug h their own person al studies and outloo ks. In some of shells " or
benefi t of the studen t, Movi ng onwar d, the numer ical value of "the world
deems fit to slightly alter know n subject matte r for the is also the mystic numb er of the "Grea t
stood by the novice . m!:l)J jJil Y.l~)Y is 777, and this
in the hopes that the more abstra ct theory will be under
8
where the traditi onal corres ponde nces Work "' .
Other chang es have been made
onally, much origin al
appea r to be mistak en or inappr opriat ely vague. Additi , its forma tion
throug h a long term As to the struct ure of the "Tree of Death " glyph
theory is also includ ed, which have been develo ped and it is rarely specu lated on by
study of the subject. corres po nds to that of the "Tree of Life",
presen ted earlier descri bed the qlipho th as
qabalists. Several of the quote s
sphere of Malku th. ln variou s writin gs, Kenne th
thic theory. The being lower , benea th the
First, the studen t shoul d be aware of some base qlipho sphere s of the "Tree
numer ical val ue of m!:l)~ jJ is 626, and the Hebre
w word "qliph oth" Grant describes it as existin g on the inverse side of the t.
mode rn theory on the subjec
transl ated means literal ly "shells ". In comp arison
to its count erpart of Life", which is well taken as an innov ative
receiv e". In contra st, the two
"qabal a", which transla ted literally means "to to consid er the
ng, excep t in the follow ing con text. For simplicity's sake, howev er, the studen t is encou raged
seem to differ greatly in meani glyph, compo sed of
"Tree of Death " as being a separa te and indivi dual
stic "Tree" .
"To receiv e" suggests a great gift of some substa nce,
where as a "shell " simila r attrib utes as posses sed by the qabali
shell itself giving the illusio n of
would be a decep tion of substa nce. T he "Thre e Veils of
ly empty , meani ng "to receiv e nothin g", a The corres pondi ng or oppos ing equiva lents to the
substa nce, when inside it is actual bed by W . Wynn
Negat ive Existen ce" on the qlipho thic tree are, as descri
19
"false gift", or "to deceiv e". Chash ek, the darkn ess.
Westc ott, Tohu, the formless, Bohu, the void, and
are know n as the three evil forms
In chapte r 19 of Arthu r E. Powell's "The Astral Body" 6,
1
on huma n astral These veils are also represented by what
ed at the top of diagra m #7. The first form
entities, he descri bes "The Shell" as being: before Satan, and these are depict
of Gods" , the secon d is Belia'a l or "Wort hlessn ess",
is Qeme tiel or "Crow d
forms give way to the
... a man's astral corpse in the later stages of its disin tegrati
on, every and the third is A'athiel or "Unce rtainty ". These three
palace s, enclos ed in four
particle of mind having left it. It is conseq uently withou t any sort of actual "tree" , which is descri bed as ten hells in seven
or intelligence, and drifts passive ly about upon astral circles.
consciousness
few mome nts into a ghastly
currents. Even yet it may be galvanized for a

69
(ioet:ic Evocat:lon lioet:lc Evocat:ion

The four circles are representative of the four worlds which relate to the Lucifer, the herald star, another fallen angel; as well, he is sometimes
"Tree of Life". The first qabalistic world of Atziluth, the archetypal "world mista_kenly ~quate_d with ~ocalor, the Goetic demon #41. He is properly
of emanations", corresponds to Mi Habekiyeh (i1n:i::ii1 )>J - 102) or associated with Behal, Goet1c demon #68, who was created next after Lucifer,
"waters of weeping". The second of Briah, the "world of creation", and "who entered a certain image... ", as will be mentioned in chapter 5. The
corresponds to Mi Ha'ash (\IJYil )>J - 425) or "waters of creation". The Solomonic equivalent ofLucifuge, who is actually Furcas, Goetic demon #50,
third world of Yetzirah, the "world of formation", corresponds to Mi then assumed Belial's position as king of the third hell.27
Auquinos (DU)p)N )>J - 283) or "waters of Oceanus". Lastly, the fourth
world of Assiah, the "world of manifestation" corresponds to Marmeh Im The fourth hell, or Abaddon28 , is ruled over by Astaroth, the Goetic
demon #29. This demon was apparently depicted as a Duke at the time of
f
(>J) i7D7D - 335) or the "False Sea". The significances of each pair parallel,
yet oppose each other in various manners. They could be said to possess the "G~etia's" writing, but ?as since attained the title of King, advancing
similar attributes, and at this point, we should leave it at that. greatly 111 office. Astaroth 1s also properly equated with Astarte, a fallen
angel.
The uppermost aspect of the "Tree" is Shahul, the hell of the Supernals,
or the Triple Hell. 20 The two kings jointly reigning over the first hell are The demon king of Tythihoz, the fifth hell29, is Asmodeus, the Goetic
Satan and Moloch. The third aspect of the unholy trinity is frequently demon #32. He is often mistakenly depicted as being the son of Samael,
misinterpreted as Lilith, the demon Queen of the ninth Hell. The correct when actually he is Samad the black, who should also not be confused with
interpretation is that the third member of the unholy trinity is the "devil".
21 the angel Samael, discussed earlier.
Satan and Moloch are both "devils" respectively, but the true and only
unnameable "devil" does not have a common name, as is the case with its The sixth hell, or Baraschechath 30 , is governed by Belphegor, the Lord
counterpart, the one and only God, who heads the "Tree of Life". His of opening. This demon is properly equated with Goetic demon #9, Paimon,
incommunicable name is identical to that of the unnameable God, except in and they are virtually identical in b_o th office and appearance.
reverse, hence HVHY {)i1)i1). Satan and Moloch both sit on the opposing
shoulders of the "devil", constantly bickering and battling with one another. The demon king of Tzalemoth, the seventh hell3', is Bae!, the Goetic
demon #1. He is sometimes mistakenly equated with Belphegor.
Satan is a fallen angel, the prince of evil and the enemy of God. He is
The eigl:th hell, or _Sha'arimrathll is ruled over by Adramelech, the King
frequently equated with Samael C:n-mD - 131), which is a mistaken
of fire. This demon 1s properly assooated with the Goetic demon # 13,
assumption, based on biblical misinterpretation. Samael may be associated
Beleth, although descriptions differ in various texts.
with Azrael, the angel of death; but most appropriately, is designated as an
angel of severity, the Archangel of Geburah in the world of Briah. Samad is
The demon queens of the ninth and tenth hells, collectively known as
not a demon, nor a fallen angel.
Giyehanim33, are Lilith and Nahema. Lilith was the first woman before Eve,
Moloch is also a fallen angel, and the Canaanite God of fire, to whom ~ho later be~ame the bride_ of Satan, and the demoness of debauchery. She
1s equated with a large vanety of female demons, and is also the mother of
children were sacrificed in ancient times.
many demons. Nahema is the Demoness of impurity, and the mortal
mother of the demon king Asmodeus, whose father was Ashamdon, a
The second hell of Shahul22 is ruled over by Beelzebub, the "Commander
Yezidic Archangel.
in Chief' of all demons, also known as the Lord of chaos and Lord of the
flies. 23 Each of these demon kings and Lilith rule over specific orders of
24 demons, the hierarchy of which are illustrated in chart # 15. The five
The demon king of the third hell of Supernals is Lucifuge Rofacale,
2 accursed nations representing the tenth hell appear to correspond with the
whose evocation is detailed in the controversial "Grand Grimoire" 5, which
enemies of the Israelites in the "Old Testament".
was unquestionably based on either "The Key of Solomon", or a variation
known as "The Grand Key" or "The True Clavicles"26• This demon is the
The paths of the qliphoth are depicted in diagram #8. As with the
prime minister of the infernal regions. He is mistakenly equated with
qabalistic "Tree of Life", the ten primary aspects of the tree are described as

70 71
 6oe tlc Evo cati on

Goe tlc Evo cati on

ibly years to com plet e thes e
It shou ld take man y mon ths, and poS6
I the first ten paths, whic h corm .pon d to
ten of the taro t trum ps, as illustrated
the planetary hierarchy, as well as to
in char t #16. The twelve seco ndar y
exercises with all seventy eigh t taro
perf orm no mor e than one of these expe
t card s, how ever the stud ent shou ld
rime nts per day. The use of vari ous
sign s of the zodi ac, as well as to the also prov e beneficial, alth ough the
aspe cts or path s corr espo nd to the deck s with diffe rent designs wou ld
trated. stan dard Rider-W aite deck wo uld be
rema inin g twelve taro t trum ps, also illus Aleister Crowley "Th oth" deck and the
I the plan etar y and astrological
the mos t sign ifica nt for the ritua l mag
ician to utilize.
Each of the qlip hoth ic path s relate to
listic path s, and the corr espo ndin g be reite rated that the qlip hoth is
attri bute s in a similar man ner as the qaba To conc lude this chap ter, it shou ld
attri bute s of the qlip hoth ic aspects. ral univ erse as is the qabala. It is a
I sigils are use to represent the significant
Additionally, each of the taro t trum ps
are symbolically repr esen tativ e of the
ever y bit as an integral part of the natu
general lack of knowledge and unde rstan
ding of its aspe cts whic h prom otes
prop agat e for the "wo rld of Shells".
fashion com para ble to that of the the fear and loath ing man y prac titio ners
indi vidu al qlip hoth ic aspects, in a
not only keys to the mysteries of the
qabalistic aspects. The taro t "Atu's" are ge the use of the Taro t due to its
to thos e of the qlip hoth . The se Wou ld these sam e individuals discoura
qaba la, as earlier men tion ed, but also s "dea th" and "the blas ted tower"?
writ ten or verbal com mun icat ion, nega tive aspects, such as the trum p card
mysteries are not desc riba ble thro ugh
onal ly and individually. omis sion of the nega tive port ions ; to
how ever they may be expe rien ced pers Perh aps they wou ld simp ly suggest the
of the system as a who le, rend erin g it
do so wou ld com prom ise the integrity
I To begin the proc ess of usin g the taro
t as keys to unlo ck the mysteries
n by active cont emp latio n of the
useless. The sam e coul d be said of the
qaba listi c system; that is, to omi t the
system ineffectual and stag nant . The
of the qabalistic path s, one wou ld begi qlip hoth ic aspects wou ld rend er the
com plet ed the exercises described in vice versa. This fact is an essential
indi vidu al cards. If the stud ent has qlip hoth is depe ndan t on the qabala, and
volu me, they wou ld have alrea dy
I chap ter 18 on the taro t in the prev ious
unkn owin gly initi ated the process.
law of natu re, as well as of magick.

p, "Th e Universe", and stud y its

One shou ld begi n with the taro t trum
I imag e intensely. The n place your self
plished by closing you r eyes and mentally
"in" the card. This may be acco m-
proj ecting the image into the spac e
te a suita ble astral pictu re of the
befo re you. Prac tice this until you crea
wou ld astrally ente r the image, stud ying
card 's depiction. At that poin t, you
shou ld live and brea the, exte ndin g in
and observing every detail. This scene
The stud ent shou ld note any and all
all direction s as an actu al land scap e.
ns and experiences, fully reco3 rdin g
thou ghts , feelings, reflections, reve latio
the expe rime nt is completed. ◄ This
everything in their taro t note book after
y taro t card, the min or arca na as well
exercise shou ld be perf orm ed with ever
kept in full detail.
as the majo r, and all reco rds shou ld be
ine the qlip hoth ic aspects of
Before proc eedi ng in this man ner to exam
this exercise with each taro t card
the taro t, one shou ld have perf orm ed
several times.
qlip hoth ic aspects in exactly the
This exercise is suita ble to expl ore the
eed by projecting the imag e in reverse
sam e man ner, except one shou ld proc
black with gray back grou nd, as if one
and inverted. The colo ring shou ld be
of the card_s. Add ition ally, thes e
was exam inin g pho togr aphi c negatives
thro ugh the reverse of the scen e, as if
images shou ld be astrally ente red into
card . As before, all subsequ ent
one was ente ring the "bac k" of the
experiences shou ld be duly reco rded .
73
lioeti c Evocation lioetlc Evocation

D IAGRAM#7 DIAGRAM#8

THE QUPHOTHIC TREE OF DEATH

THE THREE VEILS
PATHS ON THE TREE OF DEATH
0 - Tohu
form less, desolation 1-3

, ;in
(411) f
00- Bohu
the void, emptiness
1,n
( IJ)

000 -Chasek
the da rkness
:l'lJfl
(32K)
TEN HELLS IN SEVEN PLACES

r-

l
f•

L
iye'lia'nim
Hell
b )il))
( ! OK)
Giyehanim
l
l
l
74 75
 6oet ic Evo catio n

lioee lc Evoc at:lo n

CH ART #l5- B
CHA RT# l5-A

ORDERS OF DEM ONS

AR CH -DE MO NS
0- Qemetiel
OR DE MO N KINGS
Crow n o f God s, First Devil
'.n•P\JY.ljJ
19())
(

00 - Belia'aJ
Worthlessness, Wicke dness
'Jy)'JJ.
( 142)

000 -A'athiel
Uncertainty
'Ji-,pny
(S I I )

A. Amal kites -
B. Gchu ri olenl One~
C. Raphaim - Cmvc1rd!I
D. Nephilim - Voluplunu!i Ones
F.. Anakim - Anarchi5.IS

77
76
Cioetic: Evocat:i o n
Goet:ic Evocat:ion

CHART #16-B - SECONDARY ASPECTS

22 PATHS OF THE QLIPHOTI-1
Path Sign Tarot Trump
11. Ba'airiron ( ))7)'-PYJ. - 548) Aries Emporer
T he Flock
CHART #16~A- PRIMARY ASPECTS
22 PATHS OF THE QLIPHOTH 12. Adimiron ()11)Y.))1N - 321) Taurus Hierophant
Bloody
Path Planet Tarot Trump
13. Tzalalimiron ()n)Y.l 1'.J'J:::i - 460) Gemini Lovers
l. Thamiel Primum Mobile Fool Clangers
2. Chaigidel Fixed planets Magician 14. Shichiriron ())7)7n)YJ - 784) Cancer Chariot
3. Sateriel Saturn Universe Black

4. Gamchicoth 15. Shalehbiron ()17)J.:i".J-o - 603) Leo Strength

Jupiter Wheel of Fortune
Flaming
5. Golab Mars Tower
16. Tzaphiriron ())1)7::J:::I - 636) Virgo Herm it
6. Tagari rim Sun Sun Scratchers

7. Harab Serape! Venus Aeon 17. A'abiriron ()n )7)J.).J - 548) Libra )ustice
Clayey
8. Samael Mercury Hanged Man
18. Necheshthiron ()n)mum - 1024) Scorpio Death
9. Gamaliel Moon High Priestess Brazen
10. Five Accursed Nations Earth Empress 19. Necheshiron ()17)\Un) - 624) Sagittarius Temperance
Snakey
20. Dagdagiron ())7))1)1 - 280) Capricorn Devil
Fishy

2 1. Bahimiron ()17))'.))ilJ. - 323) Aquarius Star

Bestial
22. Nashimiron 666)
()17)):))'l)) - Pisces Moon
Malignant Women

78 79
I Goet: ic Evoc at:lon
Goet: ic Evoc ation

5
I
THE GOETIC DEMONS
I
the name s, order s and
With in the pages of the "Goe tia" is recor ded
listed in a nume rical
I offices of seventy two demo ns or evil spirits. Thes
order in the first section, unde r the subti tle
to
"\!!11
have
e are
:l)'.)il
totale
)'.}\!!"
d over
1
• This coho rt of
seven million,
I demo ns, plus all of their legion s was said
popu lous is likely to have
at the time of the "Goe tia's" writi ng. The
I increased over the centu ries, however this is strict
be discussed at this point . There are nume rous
ly conjecture, and need not
chart s in this chap ter which
idual spirit. T hese have all
efficiently define specific attrib utes of each indiv
n, presu mabl y accur ate at the time of
been based on the given infor matio
in the thirty centu ries that have passe d,
writing. It shou ld be expected that
is aware of several. However,
some changes have taken place, and the autho r
quest ionab le natur e, and
the sources of this infor matio n were of a some what
claim s. There fore, we shall
no publi shed evidence exists to supp ort these
the trans lated text.
adhe re to the subje ct matte r offered in
parag raph in the text,
As for the legend of the spirits themselves, a
a narro w ray of light in
imme diate ly following their descriptions, sheds
regards to their existence:
which King Solom on
These be the 72 might y Kings and Princes
brass, togeth er with their legions, of whom
comm anded into a vessel of
BILET H, ASMO DA Y and GAAP were chief. And it is to be noted
BELIAL,
for he never decla red other
that Solom on did this because of their pride,
why he thus boun d them. And when he had thus boun d the m up
reason
Divin e Powe r did chase them all into a deep
and sealed the vessel, he by
or hole in Babyl on. And they of Babyl on, wond ering to see such a
lake
to break the vessel open,
thing , they did then go wholl y into the lake,
ting to find great store of treasu re therei n. But whe n they had broke n
expec
their legions following
it open, out flew the chief spirits immediately, with
places except BELIAL, who
them; and they were all restored to their for mer
, and thenc e gave answe rs unto those who did
entere d into a certai n image 2
image their God, etc.
as
offer sacrifices unto him, and did worsh ip the
ts of the qliph oth, in
The individual spirit s corre spon d to vario us aspec
relate to the qabala. Thei r
a m anne r simil ar to how the biblical angels
eithe r king, prince, duke ,
particular order was represented by a title or rank,
These each fall unde r a specific
knigh t, earl, marquis, president (or prelate).

81
Ill
 Goel:ic Evocal:ion
Goet:l c Evocet:ion

r
planetaq, influence 3, which determines their correspondin g qliphothic
o rders, as depicted in chart #17. 1
There is not much which could be added here that would elaborate on
the known data co ncerning these spirits of the "Lesser Key of Solomon", in
I
This chart includes the respective number. designated to each spirit,
which are determined in the text translation, as well as the proper Hebrew
spellings of each name, and the appropriate English pronunciatio n thereof. 5
lieu of the author taking certain liberties by expounding on h is personal
knowledge. However, much of this information was derived through rather
questionable m eans, and no hard evidence exists to substantiate his claims.
Therefore, we will end this chapter here, and continue on to the preparations
r
Also depicted in chart # 17 are the numerical value of each name, the titles of for actual "Goetic" evocation.
the individual demons, and the astrological decanates over which each rules,
or holds dominion. It has been suggested that these spirits may only be
called during the period of their ruling decanate; however this assumption
is incorrect, as these individuals may be summoned at any time, so long as
the criteria o utlined in the next chapter are adhered to.

Chart #18 illustrates the planetary hierarchies of the respective demonic

orders, according to the number of legions controlled by each, as determined
in the text translation of the "Goetia". 6

Chart #19 separates the demons by their Goetic titles and planetary
attributions, in a numerical order. The individuals with asterisks next to
their names indicate that the title noted in that particular column is a r
secondary or lesser title than their primary. For example, Gaap holds a
primary title of prince, as well as a secondary title of president. Eight of these
spirits were said to have held two titles, at the time of the "Goetia's" w riting. l
Charts #20-25 divide the seventy-two demons into their respective
categories as ruling ascenden t, succedent or cadent decanates, by either day
or night. These have been numbered according to their correspondin g
qliphothic paths. The numbers in parentheses are the spirit's numerical
l
designations , as determined by the text translation. Also noted in paren-
theses are the demons titles and ruling planetary influences. The recorded
magickal images, or general appearance, of each demon is additionally given
l
in these six charts.

Chart #26 lists each of the demon's "of-fices" or specific magickal talents.
These offices generally correlate to the known attributes of the spirit's
governing planetary aspects.

Chart #27 depicts each of the demon's representativ e sigils, which are
specifically used to evoke and control them individually. Eight of these
include two sigils attributed to one demon, which have been derived from
the various manuscripts available to the translator, S.L. MacGregor-Mathers.
In these cases, either sigil sho uld prove effective.

82 83
rsh Wmrzftt

C'\
0
Ill
Chart #17 - GOETIC DEMON S a.
n
m
(
Sign 0
Hebrew Value Title n
English Cl
,.
Day Demon Ascendant Aries 0
JNJ. 33 King
1. Bae! :I
Day Demon Succedent Aries
2. Agares lN)N 205 Duke
Day Demon Cadent Aries
3. Vassago UN\IJ) 316 Prince
Day Demon Ascendant Taurus
))))Y.)N) 117 Marquis
4. Gamigin
Day Demon Succedent Taurus
\IJNJ.lN D 544 President
5. Marbas
Day Demon Cadent Taurus
0
.. l!:JJN) 317 Duke
6. Valefor
Day Demon Ascendant Gemini
)))":IN 97 Marquis
7. Amon
Day Demon Succedent Gemini
\l))\JJ. l J. 519 Duke
8. Barbato s
Day Demon Cadent Gemini
))Y.))N!) 187 King
9. Paimon
Day Demon Ascendant Cancer
lN)J. 209 President
10. Buer
Day Demon Succedent Cancer
)))D)) 135 Duke
11. Gusion
Day Demon Cadent Cancer
)l\J)'lJ 529 Prince
12. Sitri
Day Demon Ascendant Leo
nNJ:l 433 King
13. Beleth

il:J)N lJ 266 Marquis Day Demon Succedent Leo

14. Leraikhe
\!J1:P':JN 350 Duke Day Demon Cadent Leo
15.Eligo s
371 Duke Day Demon Ascendant Virgo
16. Zepar l!)N:::l

\!J)\J)J. 327 President/Earl Day Demon Succedent Virgo

17. Botis
) )JlNJ. 463 Duke Day Demon Cadent Virgo
18. Bathin
\IJ)JN\IJ 637 Duke Day Demon Ascendant Libra
19. Salles
))\l)l)!) 642 King Day Demon Succedent Libra
20. Purson
00
:::!NlND 332 President/Earl Day Demon Cadent Libra
V, 21. Marax
\1))£)) 396 Prince/Earl Day Demon Ascenda nt Scorpio
22. Ipos
D )N 51 Duke Day Demon Succedent Scorpio
23.Aim
552 Marquis Day Demon Cadent Scorpio
24. Naberiu s \UlJ.)
Sagittarius c:,
\l)J)J.')D N')) 462 President/Earl Day Demon Ascendant 0
25. Glasya-Labolas Ill
,.
Y.) )J. 52 Duke Day Demon Succedent Sagittarius ;;
26.Bim r,\
(

))))l 272 Marquis/Earl Day Demon Cadent Sagittarius 0

n
27. Ronove Ill
,.
Jl)lJ. 612 Duke Day Demon Ascendant Caprico rn 0
28. Berith :l
-
- ·- -.- ... -. :·•.,!:
ill
--·
i::,
Cl
29. Astaroth J))lJl\1)N 1307 Duke Day Demon Succedent Capricorn I'll
,..
ii
\1)N)l):l I'll
30. Furneus 637 Marquis Day Demon Cadent Capricorn (
Cl
I'\
31. Foras VNl):l 587 President Day Demon Ascendant Cl
,..
Aquarius
E'
::l
32. Asmodeus )N_llDDN. 122 King Day Demon Succedent Aquarius
33. Gaap ::iy) 153 President Day Demon Cadent Aquarius
34. Furfur ll:ll):l 572 Earl Day Demon Ascendant Pisces
35. Marchosias 'lnn1>:i 554 Marquis Day Demon Succedent Pisces
00
36. Stolas \1))',)\J\1) 651 Prince Day Demon Cadent Pisces
°'
37. Phenex ~)N.:l 221 Marquis Night Demon Ascendant Aries
38. Halphas \1):l'?N.il 416 Earl Night Demon Succedent Aries

39. Malphas 'll:l'?N.D 451 President Night Demon Cadent Aries

40. Raum DlN.l 247 Earl Night Demon Ascendant Taurus

41. Focalor 11'?:n::i 342 Duke Night Demon Succedent Taurus

42. Vepar lN.:ll 287 Duke Night Demon Cadent Taurus

43.Sabnock .J ))J.\1) 382 Marquis Night Demon Ascendant Gemini

44. Shax ~\!) 390 Marquis Night Demon Succedent Gemini

45. Vine N.))) 67 King/Duke Night Demon Cadent Gemini
46. Bifrous 11:))'.J 298 Earl Night Demon Ascendant Cancer
47. Uva! '?N.lN. 38 Duke Night Demon Succedent Cancer
48. Haagenti )Jl))Yil 538 President Night Demon Cadent Cancer
49. Crocell 'JJllJ 276 Duke Night Demon Ascendant Leo
50. Furcas \!JN.Jll:l 607 Knight Night Demon Succedent Leo
00
'-.l
51. Balaam bY'?NJ. 143 King Night Demon Cadent Leo
52. Alloces Jl'JN. 57 Duke Night Demon Ascendant Virgo
53. Cairn )'.)) N.J 71 President Night Demon Succedent Virgo
54. Murmur llr.:lllb 492 Duke/Earl Night Demon Cadent Virgo
55. Orobas 'lJJ. lN.llN 516 Prince Night Demon Ascendant Libra i::,
0
I'll
,.
56. Gamori )ll>J). 259 Duke Night Demon Succedent Libra ;;
57. Oso )'lll 312 President Night Demon Caden t Libra
10
l'I
Cl
58. Avnas 'l)))N. 357 President !!
Night Demon Ascendant Scorpio 0
::l

.----.
r--
------ ----i --i --i
I lioet lc Evoc ation
lioet lc Evoc ation

CHA RT# l8-A CHA RT #18- C

I SOLAR DEM ON HIERARCHY

JUP ITERIAN DEM ON
V'l
::, .2
V) V'l
::, ...c:: c::
.... ...c::0 V)
::,
V)
::,
V)
::, (KINGS) HIERARC HY (PRINCES)
0
·;:: .... ·;:: 0
u
0
u u ·;:: •C: ·;:: V) V'l
Qlip hoth Ord er of
Qli ohot h Order ofTh agir ion
V'l
.':: ~ fl fl
•00 •00 0.. C. 0.. "' "' ::,"' ·;:: · ;:: tU tU tU

I 0..
....
0
u
(/)
'i3..
:....
0
'..)
(/)
..,
' bi)
(/)
"' "' "'
'"" "' "' u u u < < <
(/)
::l ::,
c:r c:r O"'
(/)
·;::
-~
0..
u uV)
i:i:
u
V)

p:;
# Dem on Legions
Gh a'agsh ebla h
Legio ns
# Dem on
...c:: ... i:
.....
c:: c 1 9. Paim on (200 )
I c
-0
OJ
i:
i:
"'c::
"O
OJ
-0
tU
...
C
tU
-0
C
"'c::
i:tU
-0
Q)
u
...c::
Q)
"O
C
"'
tU
i:
Q)
--0
Q)
u
ctU
"'
"O
C:
OJ
uV'l
Q)
"O
V
u
u
cOJ
"O 2 13. Bele th (85)
l 33. Gaa p
12. Sitri
(66)
(60)
tU
u V u tU
u -0 u u -0 2
u"'
tU -0 u ::l
u
u -0 u
V) ;:l
u"' <
V) ::,
u"' <
V) ::,
(/) u"' < (/)
3 32. Asm oday (72)
::l
u"' < (/)

t (36)
V)
(/)
3 22. Ipos
C 4 1. Bae! (66)
C c:: C C: C C C c:: C
0
C
0
C
0 0 4 3. Vassago (26)
C C 0 0 0 0
0 0 0 0 0 0
E E E E E E E E E (SO) 36. Stolas (26)
E E E E E O.J Q) Q) Q) V V Q)
5 68. Belia!
Q
tU
Q
tU

..,
Q
tU

... Q
tU
Q
OJ
Q
O.J

... Q
tU

.....
Q
;:
Q
.....
Q
;: ;:
Q Q
...
..c:
Q
;: ;:
Q
51. Balaam (40)
70. Seer e (26)
;: .c ;: ;:bO .c .c ..c: bO 0/) 6
.c
z
01) t)/)
01)
(20)
z z z z z z z
bO
bO bO 01)
i i 5 55. Orob as
bO bO bO
i
z z
bO
i 7 45. Vine (36)

(33) CHA RT #18- D

c 8 61. Zagan
Q)

:s ..... 9 20. Purs on (22) MARTIAN DEM ON

V)
V'l
....
Q)
C V'l
·:::; -~ -~ •:3
V)

..,u HIERARCHY (EARLS)

·:3 0.. --0
tU

...
c:r .., ::l
...
O"'
::l
O"'
.... tU ...c:r
t)/) C ~
O.J
-;:: Qlip hoth Ord er of Gola chab
...
O"' V ol) ·;;; ~ ~
C: ·;:: ::,
k2 ~"'
::,
"'
~
::, C ....
O.J
"'
~ Q
::l "'
~
"'
~ Q 0... Q "'
µ_) CHA RT #18-B Legio ns
~ Q Q 0.. # Dem on
..... N SAT URN IAN DEM ON (60)
r--- st' 0
1 17. Botis
...... HIERARC HY (KN IGH T)
\0 ff)
r--- r--- ..... r---
l/)
.....
N
\D r--- ff) ff) 0 l/)
l/') ff)
(60)
0 .....
\D
l/)
\D N r--- r--- N l/)
46. Bifro us
Qlip hoth Ord er of Sata riel
\0 l/) l/) N
ff)

Legio ns 2 22. Ipos (36)

# Dem on 25. Glasya-Lab olas (36)
z
,., r-
z
,., (36)
r- n r- r- SO. Furcas (20) 45. Vine
,., r 1
r ,..n zQ z,... ,... 72. And roma lius (36)
,., ,... z
,., r: z Q
r1
J\ r ::;> i:; Q
,..r=
z:n .J\z
,...
Cl ,.,.
z: J\z
.....
r-
r z,...
r
J\
Cl
;,)
z,...
r
r-
,...
n
z
J\
z:r1 zr ~
,...
,., z
.J\ 3 21. Mar ax (30)
,., n ;,)
40. Rau m (30)
54. Mur mur (30)
·. 1•
~.~
·I,· V)
.2
V)

::,
C -;;; 4 34. Furf ur (26)
..c V)
"'
..9' -~ "' :.0 .5:l E 38. Halp has (26)
~
} "'
:i ...>
V) V)
O.J "'V.... ... ::l "'.... ....
tU ... "O...
-;;; 0

>< ..c:
C u "'.... "O "'E "O :'§ u"'
.., C:
5 27. Ron ove (I 9)
~ "' "'0.. "'bO 0"' vi::o tU
"O
~ "' <C
f
.. ' c:: Q)
C
z N"' > <('() :r::-sj<"'
·;:: :,2 Q Q
0 < V)

c:i ...; r-i

°'
l/)
c:i
\0
......
\0
r-i
\0 \D \0
u-i
\D
\0
\0
r--.:
\0
00
\0 °'
\0 r--- r--- r---

89
RR
Goet:ic Evo cat:lon Goet:ic Evocat:ion

CHART #18-E CHART #18-F CHART #18-G

VENUTIAN DEMON MERCURIAL DEMON LUNAR DEMON ,-

HIERARCHY (DUKES) HIEARCHY (PRESIDENTS) HIERARCHY (MARQUIS)
Qliphoth Order of Samael Qliphoth Order of Gamaliel 1
Qliphoth Order of A'arab
ZaraQ
# Demon legions # Demon Legions

# Demon Legions
1 33. Gaap (66) I 43. Sabnock (SO)
1 15. Eligos (60)
2 17. Botis (60) 2 7. Amon ( 40)
2
3
49. Crocell
l l. Gusion
(48)
(40)
3 10. Buer (SO) 3 4. Gamigin
14. Leraikhe
(30)
(30)
l
29. Astaroth ( 40) 4 39. Malphas ( 40) 35. Marchosias (30)
44.Shax (30) I,
4 47. Uva! (37) 5 62. Volac (38)
59. Oriax (30)
6 5. Marbas (36) 63. Andras (30)
5 52. Alloces (36)
25. Glasya-Labolas (36) 65. Andrealphus (30)
60. Naphula (36)
58. Avnas (36) 69. Decarabia
64. Havres (36)
71. Dantalion (36) 4 30. Furneus (29)
7 48. Haagenti (33)
6 2. Agares (3 1) 6 1. Zagan (33)
5 37. Phenex (20)
8 21. Marax (30) 66. Kimaris (20)
7 8. Barbatos (30)
18. Bathin (30) 53. Cairn (30)
6 24. Naberius (19)
19.Sallos (30) 57. Oso (30)
27. Ronove (19)
26. Bim (30)
9 31. Foras (29)
41. Focalor (30)
54. Murmur (30)
\
8 42. Vepar (29)
67. Amdukias (29)

9 16. Zepar
23. Aim
(26)
(26)
l
28. Berith (26)
56. Gamori (26)

10 6. Valefor (IO)

90 91
 Goe t.i c Evo cat: ion

lioe t.i c Evo cat. ion

CH AR T#2 0
-
...c::_ C:
..
VJ

""u.... Dem ons (ascend an t - by day) Magical Images

-~ ; I ::,
c:: -
~ vi
J.l,.
l l. (1) Bael Shape-s hift ing, cat, toad , man .
0lf)
(Kin g - Sola r)
] .... ..., .... .2 Sma ll Horse or ass, hoa rse voic e.
c
"'C: .::"" t'"'.;
.-~
*><
"'.... •
00..
i.'.l >
0
....
2....
"'
"'
..c:
0..
-;;;
E
::, C:
V)
::,
0
J::
::,
E
....::, 1e
.,,
12. (4) Gam igin
(Ma rqu is - Lun ar)
"Cl
µ.:,~ ro
0 :2'"'. ~
C:
0
c,:
::,
J.l,. ::r: ex:"" > i:xi ~
.... <"
Wolf with serpent's tail, brea thin
g
0
.., .....; i3 ,...: ,,..
'<t' 00 0.... .... \0
vi
.... "'.... 13. (7) Am on
u
V)

.,
V)
-
r...: N
r--i
N ~ N
"'
V)
lf)

. (Ma rqu is - Lun ar) fire. Cha nges to man

hea d, dog's teeth.
with rave n 's

0
.,C: C:.., c- "' .... • "'
*0.. ..c: ..,C: V) C: u
>< 1i bl)
E "'C:> "'bO 0"' Sagittar ian figure, cen ta ur, arch er.
-
..0 V) 0..
"Cl a .D "' ., .... 0V)
',:) "' "' .'.l "'
.... "'OI -;;; OI
-~ 14. (10) Bue r
::r:"' u N"' >
*
V')

z
·;;;
., .... .... ::,
..,
:2'"'.
~ ~
ro
ll'i
0
- -
ro
0

r...:
2'."' :..;
-
N
i3
::i
0
J.l,.
.....;
,,..
l'.)
,,.;
ff'\
~

"'
«)
00
'<I'
,..;
lf)
0
r...:
lf)
<
oci
l/) -
\0
r-i
\0
(President - Mer cury)
Ang ry m an on pale ho rse. Stro ng
0 15. (1 3) Bele th ·
.., .. brea th. Accomp anie d by m any
.g.., ..,>0 ::,.,
V)

~
V)
V)
..,
><
..>'-
u 1c.. ·;::
:;i ( Kin g - Sola r)
.,
- ·-
::i C j;i ~
0 >< ...."' mus icia ns.
V)
.... "@i
0
.c: .,C C >< "O 1 E
C:Q ·;; C
l:!.
·;::
ex:
;I
C7'
... ;:I
.,
c:: ·e C
0
E
..,
.... .D C
0
z"" ex:
.... ::,
J.l,.
~
..c:
0..
.D
V)
«I
OI
..c:
V) 0
C:-u
< < :2 C
Man in red arm our , as a soldier.
~ \0 16. (16) Zep ar
,-..l
""
< ~
«I ,-I
c.,
'<t'
<
r-.: -
'<t' .,j.
N
r...:
N
0« ) .,.;
"'
r...:
ff'\
,..;
'<I'
.,j.
'<I' "' "'
lf) \0 "'
"' \0
(Du ke - Ven us)
>--
1·
~
-< .,, 17. ( 19) Sall as . Man as a soldier, with d ucal
µ.:, ., ...
f-,
0 V)
«I ..,.... (D uke - Ven us) crow n, ri ding a croc od ile.
z u~
bl) c..
]"'
.D
.,..,
< C: ·- - 0.
·... ;:I
"'
V)

"'
....... "'
0
3--
"''""
l'.) V)
0....
0 V)
Angel with lion 's hea d, web bed
,-I
>"' V')
18. (22) l pos
feet, hare's tail. ("777" says hor se)
0.. ...... ,,.; ll'i 0.....
"' -
0.. r-i r-i \0
(Pri nce/Earl - Ju pite r/M ars)
C""\ lf)
N C""\
Q
z
< -~
....::, ·;:: "" ..,... ~"'"'
C:
-~ 19. (25) Gla sya- Lab olas Dog with gryp hon 's win gs.
V')
.,
"' :i V)
~

I
J.r-l
,-l
t:f-, -;;; ..... ..0
~
u
-.:;
u
0
....
u
..2
E
....
::,
"'
0
E
..c:
0..
z"' ::r:"'
> "O
::l

E
E
"'
(Preside n t/Ea rl - Mercury /Ma rs)
>
:::, a u < ::E (.'.) < Cl
- 20. (28) Beri th Man as sold ier dressed in red,

- .,j. \0 0\0 .,j. ,...:

u ., ..... with gold crown, rid ing a red
f-,
µ.:, ..>'-
V)
::,
c::
r...:
.... "' ~
°'
"<I"
N
lf) lf) lf) \0
"'
..c:
(D uke - Ven us)
hors e.
I 0 Q
;I
> 0....
....
0
.,~
I.)
....
V)
C: .... C "5 -;;;
0
.s _§ Stro ng m an .

.. j,
-'
a,

""
f-,
ex:
<(
..,....
V)

OI
bl)

r-i
..E
.,
-;;;
>
\0
C:Q
""
....
.D
"'
oci
:i
l'.)

--
-~P
w
0

- - - -°' "'
ll'i
OI
..,
0..
N
\0
..c:
~
C:Q
co
-;;;
V)

N
E
"<
\0
N
E
i:xi
.,
·;::
C:Q

00
N
!S
V)

<
°'
N
0
u
µ..
.....;
<I'
>
r-i
'<I'
21. (3 1) Foras
(P resid en t - Mer cury )

22. (34) Furfu r Har t with a fiery tail, then an

<:r: angel.
u (Earl - Mars)
C:
,.>- E
C ..c:
t. g "O
0 ., "'
C:
«I :-§
00 ... 0
"" 00 -.;
fA .s1 -.:; .5 OJ
P'.l
::,
0..
E
<"' >
C: -;;;
C:Q N
«I
C:Q
:.:: V)
""
ro 0.. "' vi .....; ,....; oci

°' -
,....;
,..; 0N
"'..... .... lf) \0 \0

I Ii: 93
6oetlc Evocation lioetic Evocation

CHART #21
Demons (succedent - by day) Magical Images
11. (2) Agares Old man riding a crocodile, CHART #22
(Duke - Venus) carrying a goshawk on his fist.
Demons (cadent - by day) Magical Images
12. (5) Marbas Grea t Lion.
(President - Mercury) ll. (3) Vassago Old man riding a crocodile,
(Prince - Jupiter) carrying a goshawk on his fist.
13. (8 ) Barbatos With 4 noble Kings & great
(Duke - Venus) troops. 12. (6) Valefor Ass's head on lion's body,
(Duke - Venus) bellowing.
14. (11) Gusion • A "Xenopilus".
(Duke - Venus) 13. (9) Pai.mon Crowned man riding dromeda ry.
(King - Solar) Many musicians accompanying.
15. (14) Leraikhe An archer in green.
(Marquis - Lunar) 14. (12) Sitri Leopard's head, gryphon's wings.
(Prince" Jupiter)
l 6. (17) Bot is An ugly viper, then changing to a
(President/Earl - Mercury/Mars) man with great teeth & 2 horns. 15. (15) Eligos Knight carrying a la nce, banner &
(Duke - Ven us) serpent.
17. (20) Purson Lion-faced man riding o n a bear,
(King - Solar) carrying a viper. Trumpets before 16. (18) Bathin Man with serpent's tail, rid ing a
h im. (Duke - Venus) pale horse.

18. (23) Aim Man with 3 heads, 1st a serpent's, 17.(2l)Marax 13ull with man's face.
(Duke - Venus) 2nd a man's w/ 2 stars on (President/Earl - Mercury/Mars)
forehead, 3rd a calfs. Rides on a
viper, & carrying a firebrand. 18. (24) Naberius Black crane with hoarse voice.
(Marquis - Lunar)
19. (26) Bim Dragon with 3 heads, 1st like a
(Duke - Venus) dog's, 2nd a gryphons, 3rd a 19. (27) Ron ove Monster
viper's. High voice. (Marquis/Earl - Lunar/Mars)

20. (29) Astaroth Hurtful angel riding a dragon, 20. (30) Furneus Sea monster
(Duke - Venus) with a viper in right hand. Strong (Marquis - Lunar)
breath. 21. (33) Gaap Man followed by 4 Kings, as a
21. (32) Asmoday 3 heads, 1st a bull's, 2nd a man's, (President - Mercury) guide.
(King - Solar) 3rd a ram's. Serpent's tail, webbed 22. (36) Stolas Raven.
feet, riding a dragon, carrying a (Prince - Jupiter)
lance with a banner.

22 . (35) Marchosias Wolf with gryphon's wings,

(Marquis - Lunar) serpent's tail, breathing fire.

94 95
 Gueti c Evoca tion
Gueti c Evoca tion

CHART#24
Demo ns (succendent - by night) Magical Images
CHA RT#2 3
11. (38) 1-Ialphus Slock dove, hoarse voice.
Demo ns (ascen dant - by night) Magic al Image s
(Earl - Mars)
Phoen ix with child's voice. Man with gryph on's wings.
11. {37) Pbene x 12. (41) Focalor
(Marq uis - Lunar) (Duke - Venus )
12. (40) Raum Crow. Stock dove, hoarse voice.
13. (44) Shax
(Earl - Mars) (Marq uis - Lunar )
Arme d soldier with lion's head, Drom edary .
13. ( 43) Sabno ck 14. (47) Uva!
(Marq uis - Lunar ) riding a pale horse.
(Duke - Venus )
Mons ter. Cruel old man w/lon g white hair
14. (46) Bifrous 15. (SO) Furca s
(Earl - Mars) (Knig ht - Saturn ) & beard, riding a pale horse,
carryi ng sharp weapo ns.
15. (49) Crocell Angel.
(D uke - Venus ) 16. (53) Cairn First a thrush , then man w/sha rp
(Presi dent - Mercu ry) sword .
Soldie r with face of a red lion,
16. (52) Alloces
flaming eyes, riding on horse. Beautiful woma n with a duche ss
(Duke - Venus ) 17. (56) Gamo ri
(Duke - Venus ) crown tied at waist, riding a great
17. (55) Oroba s Horse .
camel.
( Prince - Jupite r)
18. (59) Oriax A lion with serpen t's tail, riding a
Flami ng fire, then a man.
18. (58) Avnas (Marq uis - Lunar ) horse carryi ng hissing serpen ts in
(Presi dent - Mercu ry) right hand.
Bull with gryph on's wings.
19. (61) Zagan 19. {62) Volac Child with angel's wings, riding a
(King /Presi dent - Solar/ Mercu ry) (Presi dent - Mercu ry) 2 heade d serpen t.
20. (64) Havre s Leopard. Peaco ck, makin g great noises.
20. (65) Andre alphu s
(D uke - Venus) (Marq uis - Lunar )
First a unico rn, then a man.
21. (67) Amdu kias 21. (68) Belia! 2 beauti ful angels sitting in a
(Duke - Venus ) (King - Solar) chario t of fire.
Beautiful man riding winged
22. (70) Seere 22. (71) Dan talion Man with many count enanc es, all
(Prince - Jupite r) horse. m en's & wome n's, with book in
(Duke - Venus )
right hand.

97
Goetic Evocation lioetlc Evocat:lon

Chart #26 - OFFICES OF THE GOETIC DEMONS

CHART#25
1. Bae! Makes men invisible, gives wisdom.
Demons (cadent - by night) Magical Images
2. Agares Brings back runaways, teaches all languages,
11. (39) Malphas Crow with hoarse voice. destroys spiritual & temporal dignities, causes
(President - Mercury) earthquakes, chases off enemies
12. (42) Vepar Mermaid. 3. Vassago Declares things past, present & future, discovers
(Duke - Venus) things lost or hidden.
13. ( 45) Vine Lion riding a horse, carrying a 4. Gamigin Teaches the liberal sciences, gives news of those
(King/Duke - Solar/Venus) viper. who have died in sin , summons the souls of
drowned m en & those in purgatory.
14. (48) Haagenti Bull with gryphon's wings.
(President - Mercury) 5. Marbas Answers questions concerning all things hidden
or secret, causes & cures diseases, teaches the
15. (51) Balaam W ith 3 heads, 1st a bull's, 2nd a
mechanical arts, changes men into various
(King - Solar) man's, 3rd a ram's. Flaming eyes,
shapes.
serpent's tail. Riding a bear, with
boshawk on his fist. 6. Valefor Teaches how to steal.
16. (54) Murmur Warrior riding a gryphon, 7. Amon Declares things past and future, procures love,
(Duke/Earl - Venus/Mars) wearing a ducal crown, reconciles frie nds and enem ies.
trumpeteers before him.
8. Barbatos Teaches all sciences, reveals treasures concealed
17. (57) Oso Leopard. by magic, declares things past and future,
(President - Mercury) reconciles friends.
18. (60) Naphula Lion with gryphon's wings. 9. Paimon Teaches all arts, sciences and secrets, gives and
(Duke - Venus) confirms dignities, makes men subject unto the
magician, provides familiars.
19. ( 63) Andras Angel with black raven's head,
(Marquis - Lunar) riding a black wolf, carrying a 10. Buer Teaches moral, natural and logical philosophy,
sharp sword. teaches the virtues of herbs and plants, cures
diseases, provides famil iars.
20. (66) Kimaris Warrior on black horse.
(Marquis - Lunar) 11. Gusion Declares things past, present and future, answers
all questions, makes and reconciles friendships,
21. (69) Decarabia A star in a pentacle. gives honor and dignity.
(Marquis - Lunar)
12. Sitri Brings love to men and women, causes
22. (72) Andromalius Man holding a great serpent. nakedness.
(Earl - Mars)
13. Beleth Brings love to men and women.

98 99
I Goeti c Evoca t:ion
Goet:i c Evoca tion

Decla res things past, presen t and future , answe rs

I 14. Leraikhe Causes battles and contests, makes woun ds
caused by arrows to putrefy.
28. Berith
questi ons, turns metals into gold, gives and
confir ms dignities.
15. Eligos Discovers hidde n things, declares the future, Declares things past, presen t and future , answers
I declares the outco me of wars and battles, causes
love.
29. Astaro th
questi ons, discovers all secrets, teaches the liberal
sciences.
Brings wome n's love to men, makes wome n Teach es the art of rhetor ic and languages,
I 16. Zepar
barren . 30. Furneus
recon ciles friends and enemies.
17. Botis Declares things past and presen t, reconciles Teaches the virtue s of herbs and stones , and the
friend s and enemies. 31. Foras
arts oflogi c and ethics, makes men invisible,
I 18. Bathin Teach es the virtues of herbs and stones, gives long life, makes men eloqu ent, discovers
transp orts men sudde nly to other count ries. treasures, recovers lost things.

I 19. Sallos Brings love to men and wome n. 32. Asmo deus Gives the ring of virtue , teaches the arts of
astron omy, arithm etic, geom etry and
'
20. Purso n Discovers hidde n things and tresures, declares crafts mansh ip, answers all questi ons, makes m en
things past, presen t and future, answe rs all invincible, discovers and guard s treasures.
I questi ons, provides familiars.
33. Gaap Teaches philos ophy and libera l sciences, makes
21. Marax Teach es astron omy, liberal sciences and the men ignora nt, causes love and hatred , teaches
virtue s of herbs and stones, provides familiars. how to consecrate things , provides fa miliars,
answers questi ons, declares things past, presen t
22. lpos Declares things past, presen t and future, makes and future, transports and return s men.
men witty and bold.
34. Furfu r Brings love to men and wome n, causes storm s,
23.Ai m Makes men witty, answers questi ons regard ing lightning, thund er and winds, answe rs questions.
privat e matte rs.
35. March osias Fights, answers questions.
24. Naber ius Makes men cunni ng in all arts and sciences,
restores lost dignities and honor s. 36. Stolas Teaches the art of astron omy, and the vi rtues of
herbs and stones.
25. Glasya-Labolas Teaches all arts and sciences, causes blood shed
and murd er, declares things past, presen t and 37. Phene x Teaches all scienc es, answe rs questi ons.
future, causes love of friends and enemies, makes
38. Halph as Builds towers, provid es weapo nry.
men invisible.
j I
Builds towers, tells the secrets of enemies.
Chang es the place of the dead, causes spirits to 39. Malph as
~I 1' 26. Bim
gathe r aroun d sepulchres, gives riches, makes
40. Raum Steals treasures, destro ys cities and dignit ies,
men wise and eloqu ent, answers questions.
, 27. Ronove Teach es the art of rhetor ic and languages,
provides servants, reconciles friends and enemies.
declares th e past, presen t and future , recon ciles
friends and enemies.

IO I
100
lioet:lc Evocat:lon 6oet:ic Evocation

41. Focalor Drown:; men, sinks ships of war, causes winds 54. Murm ur Teaches philosophy, causes the souls of the
and rough seas. deceased to appear and answer questions.

42. Vepar Guides ships of war, causes storms and calm seas, 55. Orobas Declares things past, present and fu ture, gives
causes death by putrefying wounds or sores. dignities and honors, reconciles friends and
enemies, answers questions.
43.Sabnock Builds towers, castles and cities, causes worms to
afflict wounds and sores, provides familiars. 56. Garnori Declares things past, present and future,
discovers hidden treasures, brings love to men .
44.Shax Takes away sight, hearing or understanding,
steals money, transports objects, discovers hidden 57. Oso Teaches the liberal sciences, answers questions,
things, provides familiars. changes m en's shape.

45. Vine Discovers things hidden, reveals the presence of 58. Avnas Teaches astrology and liberal sciences, p rovides
witches and wizards, declares things past, present familiars, discovers hidden treasures.
and future, builds towers, destroys walls, causes
59. Oriax Teaches the virtues of the stars and planets,
f
storms.
transforms men, gives and confirms dignities and
46. Bifrous Teaches astrology, geometry, arts and sciences, honors, reconciles friends and enemies.
the virtues of stones and herbs, changes the place
of the dead. 60. Naphula Teaches craftsmanship and manual professions,
philosophy, and other sciences.
47. Uva! Brings love to men, declares things past, present
and future, reconciles friends and enemies. 61. Zagan Makes men witty, turns water and blood into
wine and vice versa, turns metals into coins, gives
48. Haagenti Gives wisdom, teaches diverse subjects, turns wisdom.
metals into gold, turns wine into water and vice
versa. 62. Volac Discovers hidden treasures and also serpents.

49. Croceli Teaches mysticism, geometry and liberal sciences, 63. Andras Sows discord, kills men.
produces the sound of rushing water, heats water. I
64. Havres Declares things past, present and future, answers t
50. Furcas Teaches philosophy, astrology, rhetoric, logic, questions, kills men by fire.
cheiromancy, and pyromancy. Teaches geometry, measurements, and
65. Andrealphus
51. Balaam Declares things past, present and future, makes astronomy, transforms men into birds.
men invisible and witty. Teaches grammar, logic and rhetoric, discovers
66. Kirnaris
52. Alloces Teaches astronomy and liberal sciences, provides lost things and hidden treasures.
familiars. Makes trees bend and fall.
67. Amdukias
53. Cairn Teaches the understanding of animal's voices and
that of water, answers questions, declares the
future.
68. Belial Distributes presentations and ti tles, reconciles
friends and enemies, provides familiars. l

102 103
 Goetic Evoca tion

6oet:l c E\loca t:lon

I 69. Decar abia Teach es the virtues of herbs and ~tones , provid es
birds as familiars.
To transp ort things, to delive r messages and
I 70. Seere
return, discovers thefts, lost things and hidde n
treasu res.
2. Agares 3. Vassago 4. Ga migin
Teach es all arts and sciences, declares secrets, I. Bae!
11 7 1. Danta lion
chang es people 's tho ughts, brings love to men
and wo men, shows a vison of the likene ss of any
person .

72. Andro maliu s Retur ns stolen things , captur es thieves, expos es

wickedness and under handed dealings, punis hes
thieves, discovers hidden treasures.
6. Valefor 7. Amon 8. Barbatos
5. Marbas

9B. Paimon 10. Buer 11. Gusion

9A. Paimon

CHART#27
SIGILS OF THE GOETIC DEMONS 13B. Beleth 14A. Leraikhe
12. Si1ri 13A. Beleth

Follows on the next four pages...

15. Eligos 16. Zepar 17. Botis

14B. Leraik.he
liae~ic Evocation Gaet:ic Evocation

!SA. Bathin 188. Bathin 19. Sallos 20. Purson 36. Stolas 37. Phenex 38. Halphas 39. Malphas

21. Marax 22. Ipos 23.Aim 24. Naberius 40. Raum 4 1. Focalor 42A. Vepar 42B. Vepar

25. Gl•sy••laf>olas 26A. Bim 26B. Bim 27. Ronove 43. Sabnock 44.Shax 45. Vine 46. Bifrous

28. Berith 29. Astaroth 30. Furneus 3 I. Foras 47A. Uval 47B. Uva! 48. Haagenti 49. Crocell

32. Asmodeus 33. Gaap 34. Furfur 35. Marchosias 50. Furcas 51. Balaam 52. Alloces 53. Cairn

106 107
 G oel:.lc Evoca t:ion

Goetic Evo cation

6
PREP ARATIONS FOR GOETIC EVO CATION

and defini te
A goetic evocation should only be perfor med for one single
56. Gamori 57. Oso upon well in advan ce. The
54. Murmur 55. Orobas purpo se o r intent ion, thought out and decide d
if it can be done. This would surel y
act is not to be attem pted simply to see shoul d the
, and might easily lead to ce1tai n disast er,
prove extremely foolish ic
d. The specif
begin ning or interm ediate practi tioner happe n to succee
n inform ation of an occult
purpo se is most appro priately to obtain certai
of the demo ns
nature ; althou gh va rio us others are suggested by the offices
as the destru ction of one's enemi es, locati ng lost
in the "Goetia" itself, such
le or causin g a tree
treasu re, causing a storm , and even making oneself invisib
59. Oriax 60. Naphula 61. Zagan to fall.
58. Avnas
magickal ritual
As discussed in chapter 2 of the preceding volum e, eve1y
period s. The creati on period of the evoca tion
is compo sed of four time
n inform ation,
begins with the revela tion that one must either obtain certai
d be consid ered and
cause a storm , or what have you. This objective shoul
demo n must then be chose n
medit ated upon at length, and the1appro priate
After makin g the carefu lly thoug ht out
to bring upon the desire d results • begins .
demo n to evoke , the prepa ration period
decisi on regard ing which then
record ed, and
62. Volac 63. Andras 64. Havres 65. Andrealphus
The origi nal intent ion of the evocat ion shoul d be
rogati on of the
forgotten about, until the time comes to compo se the "inter
that all conce ntratio n shoul d be focused on
spirit". T he reason fo r this, is
efficie ntly compl eting the prepar ations , and on the
prope rly and
its outco me. The
perfor mance itself, rather than being con cerned with from the
would direct energ y away
consid eratio n of the expected results
es should be strictl y devot ed to the prope r
ritual itself, when all energi
There is no more
execu tion of the ritual, which requires one's full attent ion.
s in magic kal ritual,
68. Belia! 69. Decarabia effective mann er of destroying one's2chances for succes
66. Kimaris 67. Amdukias
then to consid er the "lust of result".
of the accom -
The requir ement s of the prepa ration period consis ts
tant of which is the
plishm ent of severa l tasks. The first and most impor
from the genera l
locati on of the templ e. It should be locate d away
better . The circle may be
popul ation, and the more secluded, the
altho ugh the ideal setting would be within
constructed outside, theore tically,
neighb ors closer that o ne half mile is not at
a closed dwelling. A house with on.
72. Andromalius out of the questi
70A. Seere 70B. Seere 71. Danta lion all desirable, and an apartm ent buildi ng is comp letely
of practi tioner s who
This restriction will undou btedly dissuade the major ity

109
108
 lioet:ic Evocation lioet:ic Evocat:ion

, cannot afford such a luxury, h0wever those of the art will realize that when Another important requirement is that at least two people are necessary
there is will, there is always a way. to perform a goetic evocation. Ideally both should be competent practition-
ers, who work well together as pa1tners. It would be acceptable for as many
The magick circle must be constructed in an appropriate manner, not as five people to participate, but no more than five. Additionally, there are
more than twenty four hours prior to the beginning of the "performance". stringent regulatio ns concerning the apparel of all participating operators.
It sho uld be nine feet in width, and painted on the surface of the floor
beforehand, as depicted in diagram #9.1. The directions for the construction All individuals taking part must wear properly purified and consecrated
of the circle are described in Book two, chapter nine of the "Key of clothing or "vestments". First, a robe of white natural cloth, such as cotton
4
Solomon " should first be followed, using the appropriate words and o r silk. The design in d iagram # 10 must be embro idered in red silk thread
symbols, as illustrated in diagram #9. However, there is no need to assemble at the breast of the robe. They must also wear white leather boots, w ith the
and exhort disciples, if none are available. AJso, rather than sounding the design in diagram # 11 drawn in red cinnabar8 • Additionally, worn by all
trumpet, one may substitute the "Banishing ritual of the Serpent", as individuals participating is a three inch wide "girdle" or belt, traditionally of
outlined in chapter 5 of the first volume. They should then follow the lion's skin, but any quality leather will suffice. The following fo ur words
directions in Book one, chapter three of the "Key"5 • The practitioner may should be inscribed in Hebrew on the "girdle": TETRAGRAMMATON,
once again skip the section regarding disciples, and before the prayers, one AHIH, ALIUN, ALUAH. Lastly, all m ust wear a leather hat with ALHIM
should perform both the "Lesser Banishing Ritual of the Pentagram" and the inscribed in front, YHVH on back, ADNI on the right side, and AL on t he
"Banishing Ritual of the Hexagram". Then continue with the prayers and left. As continually repeated, all materials used must, of course, be properly
conjurations that follow, which should be memorized; however, they may purified and consecrated.
be written on properly prepared pages within a properly prepared notebook,
and kept for reference. The prayers continue through the end of chapter Each person involved must also be armed with a magical dagger,
four of Book one, where the magician may finish with a banishing ritual, inscribed with the symbols in diagram #12 9 • T he handle of the dagger
release to the spirits, and lastly a closing. Afterwards, the magician will again should be steel, and black in color. It should be between eigh t and fifteen
enter the circle, and banish the area. They may then use properly prepared inches in total length. Additionally, it should be purchased on a Saturday,
acrylic paint and brushes to paint the appropriate colors within the circle. and immediately properly purified and consecrated. Then one should say
0
The space between the circles where the serpent is drawn in should be bright the following prayer over it:'
yellow. The square in the center of the circle should be filled in with bright
red. All outlines and lettering is black. The outer triangles of the hexagrams, "I conjure thee, YEHUWAU, by the au thority of God, the Father
where the letters A-, D, 0, N, A, and I are, should be filled in with yellow, and almighty, by the virtue of Heaven and the stars, by the virtue of the angels,
the center sections should be filled in blue around the crosses within. The by that of the elements, by that of stones and herbs, and in like manner, by
outer triangles of the pentagrams outside of the diameter of the circle should the virtue of snowstorms, thunder and winds, that thou receive all power
be yellow, and the centers red. unto the perfo rmance of those things, in the perfection of which we are
concerned, the whole without trickery, falsehood or deceptio n, by the
command of God, Creator of the ages and emperor of the angels. Amen."
The triangle outside the circle should be drawn in the direction
corresponding to the elemental nature of the specific demon evoked 6 • It "DAMAH I, LUMECH, GADEAL, PANCIA, VELOAS, MEOROD,
must be made at a two foot distance from the outer circumference of the LAMIDOC!-1, BALDOCH, ANERETHON, METATRON, most holy
circle. Also, each side must be three feet in length, and it must be somehow angels, be wardens of this instrument, because I shall make use of it for
elevated three feet above the floor 7• The base of the triangle is the side where several necessary works."
the name "PRlMEUMATON" is written, and this side should always be
positioned closest to the circle. The outline of the triangle and the name It should then be purified and consecrated once again, before wrap ping
"MICHAEL" is in black, and the names outside the triangle written in red. it in a black silk cloth. The cloth should have the symbols and names
The circle in the triangle should be filled in black, and the remaining spaces illustrated in diagram #13 embroidered on it, and as well purified and
within the triangle should be white. consecrated", as are all objects utilized in works of the art. The dagge r
should then be concealed in a secluded place for no less than thirty five days,
and it must never be shown to anyone.

l 10 111
 6oeti c Evoca tion

Goet: ic Evoc ation

and bened iction in
name, and by His a ngels, I ordain thee to receive virtue
arme d with a fied and blesse d, thus obtain ing that
At least the prima ry opera tor must be additionally His name, so that thou may be sancti
feet long and inscri
12
bed with we desire, by the most Holy name ADON A I, wh ich is the life
magickal sword , which shoul d be over three virtue which
been purch ased on a of all creatu res."
the symbols in diagr am #14. This sword shoul d have
d exactly as was the dagge r. · It would be advisable for
Wedn esday, and treate with the symbol in
I all involved to possess both a dagge r and sword, but
required.
this not necessarily
is The candl e shoul d then be engra ved some how'~
diagr am # 18. It shoul d then be purifi ed and
seven
conse
days.
crated once agai n , an<l
wrap ped in white silk cloth for at least
of Solom on", which
Every individual should also possess the "Hexagram
t is illustrated in diagr am #15, and this must be draw
prope rly
n on
prepa
prope rly purifi ed
red ink or paint s.
When these candl es are first lit, the following praye
r shoul d be m :ited:

and consecrated parch ment paper , with the sovereign and

words "TET RAGR AMM ATON " and "TAU". "I conjur e thee, Oh creatu re of fire, in the name of
The outline is black, as are the eternal Lord, by His ineffable name, YOD, HEH VAU, HEH, by the name
in red letters. Five of the
I The words "AGLA", "ALPHA" and "OMEGA" are
exter ior triangles are filled in yellow, but the botto
is
m-mo st triang le is left
red with the three little
IAH, and by the name of power AL, that
spirits, which we shall call into the circle,
thou
so
e
that
nlight
they
en
may
the heart of the
appea r before
white , and the sigil is black. The cente r cross and deceit , throug h the creato r of all things ."
:i squares in black. This is to be worn at the waist level, presu mably pinne d or us witho ut fraud

fl some how affixed to the robe, and cover ed with white linen.
Incen se shoul d be utilized in every opera tion. In
ion qabal istica
the case of Goetic
lly appro priate to
of the "Pent agram evoca tion, one woul d choos e a suffu migat
The prima ry opera tor must as well be in possession n. Good quali ty Abram elin incense
disk of either silver or the natur e of the specific demo n chose Jasmine
of Solom on". This is to be made on a three inch wide is suitable for the prelates or presid ents, and solar demo ns or kings.
illustr ated in ~i~gr~m # 16. in would be best
gold, and etche d or engraved with the sigil shoul d be used for the marq uises or lunar demo ns,
benzo
to color the name s and s1gtls in black, the earls, and cedar for
Properly prepa red ink shoul d be used
r sectio n shoul d used for the dukes, tobacco would be suggested for
ATON " in red. The cente
and the word "TETRAGRAMM of the the princes.
blue. The sigil
be paint ed green, and the outer triangles shoul d be of the
a disk made se:
specific demo n, which is etche d or engraved onto an These The following praye r shoul d be recited over the incen
side of this talism
appro priate metal, is then affixed to the back
il_

by a thick silver chain, bless and sancti fy

are to be worn about the neck of the prima ry opera tor "Oh God of Abrah am, Isaac and Jacob, vouchsafe to
to discer n good
. so that thy may obtain virtue and power
with a high quality safety catch these perfum es
es, throug h thee, Oh ADON A!,
spirits from bad, even phant oms and enemi
ring", made of som e and ever. Amen ."
Each individual shoul d possess a shield or "mag ic who livest and reignest for ever
gh brass or coppe r would also suffice.
metal; preferably silver or gold, althou it may becom e a
prope rly prepa red black "Deig n, Oh Lord, to sanctify this incense, so that
Th is shoul d be inscribed as in diagr am # 17, using race and the salvat ion o f our souls and
signal remed y for the huma n
paint. h the invoca tion of thy most H oly Name , YEHU WA U, so
bodies , throug y and
this kind may have heal th of bod
evoca tion should be that all who inhale the smoke of
The candl es used for illum inatio n durin g Goetic soul. Through the Lord who has create d the ages of ages. So be it."
new candl es shoul d be used, having never been
made of beeswax, and only
Wedn esday , and after
lit previously. They shoul d be purch ased on a When lighting the incense, one would first recite the
same praye r given
r shoul d be recited over
purify ing and consecrating, the following praye for lighting the candles, and then conti nue with:
them:
ON, LEDR ION,
AN, LAYAMON, "ZAZAY, SALMA.Y, DALMAY, ANGERECT
"ENT ABOR, NATABOR, SI TACIBOR, ADON A!, AMISOR, EUCHEY, OR! Great Angels , Angel s of God be our help, and bi•
s of God, be presen t! I invoke you A!, be presen t and
TIN ARMES, EOS, PHILO DES. Angel you be our work fulfilled! And do thou also, ADON
virtue by your media tion, and may be very s name) , may receive a
in my work, that I may obtain
wax, and by the Creat or and impar t such virtue that this, (the design ated spirit'
surely perfec ted. I exorcise thee, creatu re of our work may be accom plishe d."
most holy form where by
create d all things from nothin g, by His
God almig hty; who

I I3
11 ?
 Goetic Evocation Goet:lc Evocation

All of these specific objects 15 and procedures contribute to the defense morning, and before sleeping at night. During this ritual bathing, o ne
and safety of the operators. The symbols used are of a protective nature, and should repeat the following prayer three times: "Asperges me, AHIEH
some are possibly the most potent sigils of protection ever devised. The (vibrate), Hyssoppo et m undabor. Lavabis me et super nivem dealbabor."
student is advised to experiment with all of these symbols individually and The ritual bath is also to be performed prior to the construction of the circle,
in combination on the astral plane, recording all results, of course. and also before the evocation itself.

The appropriate day and time for the operation must be determined well The final construction of the circle should be completed less than twenty
in advance, according to certain criteria. Goetic evocations must be four hours prior to the beginning of the evocation. After this, the operators
performed in the time frame between the new moon and full moon, and should all retire to private quarters, there to prepare the magickal weapons,
only when the moon is either 3, 5, 7, 9, 11 or 13 days old. It should be noted meditate, perform numerous banishing rituals, and recite the purification
that the days given in the 1904 edition of the "Goetia" are purposely prayer hourly, until bedtime. They should bathe once again before sleeping.
mistaken, presumably to insure that the practitioner is knowledgeable
enough to recognize the misdirection. • Thirty minutes before the ritual, every operator sho ul d begin the ritual
bathing. After the bath, each operator promptly consecrates themselves by
The Marquises may only be bound on Monday, anytime from 3:00 PM using their right forefinger to make the sign of the Rose Cross over their
to sunrise. Dukes must be bound on Friday, from sunrise to noon, and only heart with Abramelin oil, while speaking these words of consecration:
in clear weather. Presidents must be bound on Wednesday, and only during "Accendat in nobis ADNI (vibrate) ignem sui amoris et flammam aeternae
sunlit hours. Earls may only be bound on Sunday or Monday, at any time caritatis. " 16
of the day. Princes must be bound on Thursday, at any time of the day. The
Knight may only be bound on Saturday, and only between davm and They should then don the robe, while saying:
sunrise, or between 4:00 PM to sunset.
"By the figurative mystery of this holy vestment, I will clothe me with
The preparation will also include a purification period for the body of the armour of salvation in the strength of the most high, ANCOR,
the magician himself. The exact date of the ritual should be determined at AMACOR, AMIDEAS, THEODONIAS, ANITHOR, that my desired end
least forty-five days in advance. Thirty-five days prior to the operation, all may be effected through thy strength, Oh ADONA!! Unto whom the
individuals participating must begin the purification, in which they must praise and glory will forever and ever belong. Amen."
abstain from all sexual activity. Additionally, they may partake of no red
meat during this time, although fish and fowl is allowable over the first They are now p repared to begin the operation.
fifteen days. The practitioner should eat only vegetables, eggs and bread for
the remaining twenty days, and drink only natural spring water.

Prior to this thirty five day purification, the magician should memorize I•
the following prayer, which is to be recited every day of the period, once at
noon, at 6:00 PM and midnight:

"Oh Lord God almighty, be thou favorable unto me, though unworthy
to lift my eyes to Heaven, by reason of the multitude of my offences! Oh
God all merciful, who wills not the death of a sinner, but rather his true
conversion, bestow thy grace on me! Oh Lord our God, full of
compassion, aide me in this work which I am about to perform, that thy
name may be blessed forever! Amen."

Also during this period, one must bathe twice a day in hyssop treated
natural water (spring or ocean). This should be upon waking in the
I
L

114 115
 Goeti c Evoc ation

Goeti c Evoc ation

DIAG RAM #IO DIA GRA M#ll

I; Design on robe Desi gn on boot s
i
J tia" ~
& t:4 of the "Goe
e #153G~
Circle from figurDIA

~ '1a
t;<' CHA '<:';
~ i-;I'..
~
!
"i
tc ~ ~ DIAG RAM #l2
Symbols on dagg er
PRfM EUM ATO N

~
•
· I
'

AL- "'~ ·PH

0
DIAG RAM #l3
~
Symbols on silk cloth

~ :-r:
• i,
I .

~o
~~ ~
I ;:,I
'7
VD- .,,L ...-3W
p

DIAG RAM #lB

Sym bol on candles

11 7
11 ,;
Goetlc Evocation liaetlc Evoca tion

DIAGRAM#l4 DIAGRAM#lS
Symbols on sword Hexagram of Solomon

DIAGRAM #19 - ALTAR SETUP

EAST
:x

~
DIAGRAM#16
.. Pentagram of Solomon
~
Dish of Salt _,/ Black Handle Dagger
::J
Cea~
:i
X
• ~ Wand
~
t
tS
a:
0
z
Candles -

1
- -- - --
~ V,
0
c::
...,
:i:

0
~
Disk @·····'·•~
Dish of Water Vial of Oil

DIAGRAM#l7 WEST
Disk or Magic Ring

118 l 19
 Guet: lc Evoca t:lun

Goet: ic Evoc ation

7
THE PERFORMANCE
CHA RT# 28- PREPARATIONS
Secti on A
PREPARATIONS
appea r string ent, but
A. - TEMPLE The detail of the prepa ration and perfo rmanc e may
the given criter ia is imper ative. After all
1. location the strict adher ence to all of
been comp leted, one is
2. construction prelim inarie s dictat ed in the previ ous chapt er have
a. circle ready to proce ed with the perfo rmanc e.
b. triangle
and imme diately
The prima ry opera tor enter s the worki ng area first,
B. - VESTMENTS the circle . This is done by circu mbul ating deosil
purifi es and conse crates
1. robe circle, while sprink ling
three times , withi n the inner circum feren ce of the
2. boots the word s of purifi cation .
3. girdle prope rly prepa red natur al water , and speak ing
the incen se in the cense r,
4. hat Then they shoul d light the candl es, and then
bed in the previ ous chapt er. Then ,
speak ing the appro priate words as descri
they shoul d circu mbul ate deosi l three times,
C. -WEAPONS while carryi ng the cense r,
I. dagger & sword speak ing the word s of conse cratio n.
2. disk
enter the circle area.
3. symbo ls The secon dary opera tor and any other s may then
a. sigil take their places stand ing in the cente r of any
The extran eous indivi duals will
b. Hexagram of Solomon excep t the one closes t to the triang le. Each shoul d be
c. Pentagram of Solomon of the h exagr ams,
kal blade , disk and seal.
dresse d and arme d as previo usly dictated, with magic reaso n.
tive positi on for any
They are not to move from their respec
D. - ACCOUTERJv!ENTS
1. candles & candlesticks ed the previ ously
2. Incense & censer The extran eous partic ipants must all have duly follow
gs, conse cratio ns and
3. altar dictat ed prereq uisite s, being the purifi cation s, bathin allow ed to
ns shoul d not be
praye r. Novic e practi tioner s or non-m agicia tion could
natur al intole rance to the evoca
E. - DAY & TIME obser ve the proce eding , as their ipant s
success, as well as placin g the lives of all partic
destro y any chances for to the
Imme diatel y prior
F. - PURIFICATION in dire peril, shoul d they attem pt to leave or faint.
I. 35 days of abstinence & prayer follow ing oath:
opera tion, they shoul d be made to swear the
2. construct an interrogation
3. temple setup prepared for this
"I, (name and grade) do swear an oath that I have duly
4. ritual bath observ e silently and motionlessly
5. donni ng ·vestments operation exactly as instructed, and will
I am placed . I will not move, nor utter a single sound
from the spot where
instru cted to by either the
during the entire course of this operation, unless to take all
opera tor. I am fully prepa red
primary or secondary of the
speak of any aspect
responsibility for my actions, and will never under stood
to any single person whats oever. lt is
events of this operation

121
170
6oet:lc Evocatio n
Goel:lc Evocatio n

that the consequences of breaking any part of th is oath will inevitably additional \~e~1s be ~;ou_ght int~ the rit~al. That being a source of fire, such
result in my own destruction." as a s'.nall H1bach1 gnll, _a pair of phers, _and a small metal box, painted
black m fire-ret~rdent acrylic. AJ~o needed 1s an additional sigil of the spirit,
The primary and secondar y operators stand togeth er in the center
on the appro~na~ely corre.~pond111g metal. Lastly, a glass jar full of "things
sq uare, where there should be an altar with the front facing the triangle. 1 ~hat bear a stmkmg s1_nell , such as sulfur, camphor , or asafoetid a. Every
item m_u~t be duly pun~ed and consecrat ed, as are all objects used in ritual.
Immediately prior to the evocation, the primary operator should begin
In_ ad~!twn, the following prayer should be read over this jar of "stinking
by striking the top of the altar eleven times with the butt of their dagger. 2 thmgs :
They should then state their name, grades (if any), and magickal motto.3
Then they would state a pre-devised oath, stating the purpose of the
"ADONA I, LAZA!, DALMAI, AIMA, ELOHI, by the invocation of thy
evocation , and affirming that it will be completed. most Holy Name, YEHUWAU, vouchsafe us the help of thy Grace and
may it assist us i~ all things which we need to fulfill; may all malice pas's ou t
Next the Lesser Banishing Ritual of the Pentagram , the Banishing Ritual herefr~,m, may tl be blessed and sanctified in thy most powerful name.
of the Serpent\ and the "Invocati on of the Bornless One" 5 should be Amen.
performe d, in that order, by the primary operator.
Both of t~e operators sho~ d strive t~ prepare with even m o re diligence
The primary operator should then take their place, standing on the ~han t~ey d1_d for the pre".1ous _experiment. Som ething was probably
hexagram closest to the Triangle, staying within the confines of the mter~e.rm g with the_ proceedm ~, either the subconsc ious good sense of the
protective circle. From the center of the circle, the secondar y operator then pr~ct1tloner, o~ possibly an outside force, not properly banished beforeha nd.
recites the conjurati ons, obviously beginnin g with the first conjurati on.6 If It •~ also conceivable that the spirit was just unwilling, and strong enough to
the first recital of the first conjurati on fails to produce immediat e results, the ~es1st the fo~ces of the evocation. In any case, one can never be too thorough
operator should wait for approxim ately three minutes. If in that time, no m preparati on.
presence is noted, it should be repeated, after which they should allow three
more minutes to pass before a third recital, should nothing occur. If there _Ther should then proceed with another attempt, using the three
are still no results after the third recital, proceed to the second conjurati on conJurat1ons and the "Invocati on of the King", exactly as earlier described.
in the same manner. If no presence is noted after three repetition s of the If~? ,resul~s ?,re produced after this, they may perform the "chain curse or
second, recite the third in the same manner, and then the "Invocati on of the spmt s cham .
King", again, up to three times.
_To b~gin the cu~se, the ~econdary operator first lights the fire, and then
If at any point, the spirit's presence becomes noticeable, the secondar y agam recites the third con1uration. If still no presence is detected, they
operator should first complete the conjurati on in progress, and then begin sho~1ld ~dd the. first s~ct1on of the curse, immedia tely following the
"the address unto the spirit", reciting it in full, o nce. The spirit may not conJurat1on. If st~ n_othUlg occurs, they should then transfer the "stinking "
appear visibly at first, although its presence will become apparent contents o~ the Jar mto the black b~x, along with the spirit's sigil on a
immediat ely to the practition er.7 separate tahsm~n. The box may t~en either be suspende d over the fire, using
;:,'If~ hel~.~p with the sword, or JUSt set on the metal grill, if using a simple
If the third recital of the "Invocati on to the King" produces no results, the H1baclu : The _operator would then recite the "conjurat ion of the fire"
"chain curse" or "spirit's chain" would ordinaril y be performe d. However , once. If still nothillg occurs, they may continue with the "second curse" and
if the operator has never yet experienced a successful evocation , it is th~n the "greater curse". If no results are produced during the readi~g of
recomme nded that they discontin ue the effort, and banish the area this curse, then the box should be placed immediat ely into the coals of the
repeatedly. They should then record every aspect of the failed ritual, and fire. If after two minutes, still nothing occurs, one may repeat the "greater
begin to prepare for another attempt. curse" while the box lays in the coals.

The operators should expect that the "chain curse" will be necessary, and . If at any time the spirit does appear, or if its presen ce becom es
prepare for such a drcumsta nce.8 The performa nce of this requires a few noticeable, the curse should then be stopped, the box removed from the fire,

122 123
 lioe tic Evoc at:Jo n

lioe tic Evo cati on

LED THEE! GIVE UNT O ME A
PENTACLE OF SOLO MO N HAVE I CAL
9
If after three repe titio ns of the
and the talis man remo ved from the fire. TRU E ANSWER .".
uced , som ethi ng is unq uestiona bly
"gre ater curse", still no results are prod
, and every aspect of the ritua l must eable, or even if grud gingly
amiss. The effort should be discontinued If the spir it appe ars docile and agre
ly trivial. It is the expe rienc e of the appr opri ate "initial inte rrog atio n".
be exam ined , no mat ter how appa rent restr aine d, you m ay proc eed with the
cond ucted, significa nt results do in adva nce, during the prep arat ion
auth or that if these ritua ls are prop erly This shou ld have been com pose d well
ediately; on the cont rary , several a uniq ue inte rrog ation , specifically
occu r. These may not take place imm period. Every oper atio n requ ires
is the key. A mag ician will neve r the evocation , alon g with the knm vn
atte mpt s may be requ ired. Persisten ce constructed acco rdin g to the purp ose of
re. ·Tha t is a part of the process.
prog ress if they are discouraged by failu attri butes of the indi vidu al enti ty.
have the ability to scrutinize a failed
The y must adap t to every situation, and inter rogate the "prisoner ", and
rmine the cause of the failure, and The prim ary oper ator is expected to first
operation with objective reasoning to dete is don e by first verifying its
aluate and re-comp ensa te. It is a y. This
then com pensate. If it fails agai n, re-ev then obta in its loyalty, however reluctantl 1
endu red thou gh to the end, whic h will vise 4, and mak ing the enti ty conf ess
con tinu ing process whic h mus t be iden tity as the prop er spiri t, or o then
t success is then eval uate d, and m ore ificance of its gove rnin g deity. One
ideally result in one small success. Tha its true nam e and the num eric al sign
ate man ner, and the successful result title, gove rnin g astrological sign, and
com pens ation is applied in the appropri mus t also ascertain its curr ent rank and
Lastly, they must convince the spiri t
10
try again. its office or designated magickal talen ts.
sho uld improve. If no t, re-evalua te and
the oper ato r may re-e voke the spir it
to divulge its "secret nam e", by whic h
ed by the seco ndar y oper ator at
The "address to the spirit" is to be recit with ease.
ent the spirit's presence is first
the app ropriate time, bein g the mom
prim ary oper ator com man ds the rts, but is likely to coop erate
appa rent . Following the address, the
11
The dem on will surely resist all effo
give true answers to the question s, etern al torm ent and coer ced by
spiri t to appe ar "visibly and affably", and even tual ly, if sufficien tly threatened with
final stage of the prep arat ion period. atte mpt deceptio n, and be prep ared .
whic h have been determined duri ng the prom ises of release. Expect that it will
be unwilling, imp ertin ent and the hiera rchy of both angelic, as well
The y sho uld expe ct the spir it to The magician mus t be well educated in
imp rison ed with in the trian gle, it y mislead them , if at all possible.
unco oper ative. However, if it is prop erly as dem onic enti ties; for it will assuredl
will be at a grea t disadvan tage. ator and spiri t sho uld be duly
Ali dial ogue betw een the primary oper ld also stan d prep ared and
the secondar y oper ator shou ld , who shou
If the spiri t has not yet beco m e visible, reco rded by the seco ndar y oper ator
ary oper ator shou ld imm ediately ssary to do so. Afte r the "init ial
repe at "the address", and then the prim able to take over, should it beco me nece
appe ar befo re me in a fair hum an ator is certa in of the iden tity of the
follo w by stating "I comman d thee to 11
interrogation " is completed, and the oper
, by the nam e IEH OVA H. The with the inte rrog atio n rega rdin g the
shape, with out any defo rmit y or tortu osity spirit, one should then follow thro ugh
above the triangle while mak ing this also been conceived duri ng the
swo rd shou ld be poin ted towa rds the air purp ose of the ritual. This shou ld have
which should be pres ent there. If the prep arat ion period, at the same time as
when the "initial inte rrog atio n" was
state m ent, as if threatening the dem on
ially, repe at the comm and usin g the
spiri t still does not appear, at least part devised.
MA TON, ANA PHE XTO N AND
nam es "JEHOVAH , TET RAG RAM
shou ld compel the spirit to eith er part
ial, or shed , or informa tion derived, the
P RIM EUM ATO N." This Wit h the purp ose of the ritual acco mpli
swear an oath of allegiance to the
dem on shou ld lastly be instr ucte d to
11
possibly full, appearan ce.
it to verbally declare the follo wing:
prim ary oper ator . The y shou ld com pell
e grotesqu e form , or scre ami ng,
If the spirit appears thre aten ing, in som power of HOEHAI, to appear
g the fo ur nam es give n previously. "I, (name and title), do swear an oath, by the through the name of (secret
repe at the com man d once again, usin
immediately upon being summoned by thee, rmity or tortuosity, to speak
ator should recite the "welcome", name), both visibly and affab ly, without defo
At visible appearance, the prim ary oper rational answers unto thine
hand , ther ein hold13ing the pent acle, intelligibly to thine understanding, and make allow or cause any harm to
after which he shou ld extend the left actio n,
, towards the spirit. Whi le poin ting demands . I shall neither by deed nor
whic h is being wor n arou nd their neck befall thee, nor any relation, companion, nor
acquaintance thereof. I will
shou ld then state forcibly, "BY THE
the pentacle at the spirit, the oper ator

125
Goetlc Evocat:lon
Goet:lc Evocation ·

remain bound by _this oath for the re::mainder of my existence, and fully the circle area should be cleared of all evidence regarding the ritual. Then
understand that the consequences of breaking this oath will result in mine
eternal torment in fire unquenchable."
the area should be thoroughly cleaned, and repeatedly banished.

It has been suggested elsewhere in print that the primary operator Every individual involved should then transcribe the most compre-
should extend their sword through the protective circle, and compel the hensive records possible, regarding every aspect of the ritual, no matter how
spirit to place its "hand" on the sword, while reciting the oath. 15 This act apparently trivial. Every remembered thought should be recorded before the
would prove a most fatal error. For no reason whatsoever should the sword, end of that day. This should include a description of the events, the
nor anything for that matter, be extended out of the circle during Goetic appearance and actions of the spirit, as well as the actions of the operators,
evocation. The circle's integrity would then be compromised, or to put it the dialogue between operator and spirit, and also any memories and
simply, the circle would be "broken". The resourceful demon may feelings of the individual should be recalled and noted.
conceivably escape, possibly resulting in the destruction of the operator in
the process, which would be a more desirable demise in comparison to the
alternative possibility. An equally disastrous end would surely occur, should
the demon contact the sword, while imprisoned within the triangle. Not Section B 16
only would the integrity of the triangle be compromised, in which case the
spirit could escape with ease, the sword may act as a direct link to the
operator, conveniently provided at that first moment of freedom. The First Conjuration 17 :

I invoke and conjure thee (name), and fortified with the power of the
The sword should remain in position between the spirit and the primary
Supreme Majesty, I strongly command thee by BARALAMENSIS,
operator throughout the evocation, beginning from its first appearance, up BALDACHEINSIS, PAUMACHIE, APOLORESEDES and the most potent
to the moment of its disappearance from vision. Should the spirit somehow princes GENIO, LIACHIDE, Ministers to the Tartarean Seat, chief princes
escape the triangle, and enter the circle, then the operators may attempt to of the seat of APOLOGIA in the ninth region; I exorcise and command
defend themselves with dagger and sword; but never should the operator thee, (name), by Him who spake and it was done, by the Most Ho ly and
extend the sword beyond the boundaries of the protective circle. glorious Names ADONA!, EL, ELOHIM, ELOHE, ZEBAOTH, ELION,
ESCHERCE, JAH, TETRAGRAMMATON, SDAI, do thou forthwith
After the oath is verbally recited by the demon, the operator commences appear and show thyself to me, here before this circle, in a fair and human
with the "release" or "license to depart". After this recital, the spirit should shape, without any deformity or horror; do thou come forthwith, from
whatever part of the world, and make rational answers to my questions;
disappear immediately. If it appears free from the triangle, but lingers, then
come presently, come visibly, come affably, manifest that which l desire,
recite the release again. Ifby the end of the second recital, the spirit has not being conjured by the Name of the Eternal, Living and True God,
departed, add, "By the names, YEHOWAU, ADONA!, EHIEH, ELOHIM, HELIOREM, I conjure thee also by the particular and true Na me of thy
AGLA, ARARITA, I command thee to depart now!". God to whom thou owest thine obedience; by the name of the King who
rules over thee, do thou come without tarrying; come, fulfill my desires;
If it lingers still, the primary operator should perform the "Invocation persist unto the end, according to mine intentions. I conjure thee by Him
of the Bomless One" within the confines of the circle. This invocation will to whom all creatures are obedient, by this ineffable Name,
surely result in the disappearance of the spirit. TETRAGRAMMATON YEHOVA, by which the elements are overthrown,
the air is shaken, the seas turned back, fire is generated, the earth moves
After no traces of the spirit remains, the secondary operator should and all the hosts of things celestial, of things terrestrial, of things infernal,
do tremble and are confounded together; speak unto me visibly and affably
perform the "Lesser Banishing Ritual of the Pentagram", "Lesser Banishing
in a clear, intelligible voice, free from ambiguity. Come therefore in the
Ritual of the Hexagram" and "Banishing Ritual of the Serpent", within the name ADONA! ZEBAOTH; come, why dost thou tarry? ADONA!
confines of the circle. The circle may then be broken, and all operators may SADAY, King of Kings commands thee.
withdraw to reflect on and discuss the evocation. They may use the time to
transcribe records, or simply relax for a time. After no more than two hours,

126 127
 lioet :lc Evo cati on
lioe tlc Evo cati on

the pow er of the Sup rem e Being, the

diso bed(ent, refuse to come, and by
ted thee and m e, the whole wor ld
The Sec ond Con jura tion : Everlasting Lord , that God Who crea
in 6 days ; by EYE, by SARA Y, by the virtu e o f
with all cont aine d there in,
, (nam e), to appe ar and show thys elf man ds the whole host of heavens·
I invoke, conj ure and com man d thee the Name PRIMEMATUM , whic h com
fair and com ely shape, with out defo rmit y or ld I will curs e thee and depr ive thee of thin ~
visibly before this circle, in a be diso bedi ent, and beho
Nam e YOD and VAU, whic h Ada m thee in the dept hs of the bottomless
guil e, by the Name of ON; by the office, thy joy and th y place; I will bind
e JOT H, whic h Jacob learn ed from the angel l the day of the Last Judg eme nt. I will chain thee
hear d and spake; by the Nam pit, there to rem ain unti
delivered of the hands of his brot her stone, unless ~hou com e quickly,
on the nigh t of his wrestling and was m the _Lake of Eter~al. Fire and Brim Com e, ther efor e, in the Holy
AGL A, which Lot heard and was saved with circl e, to do my will.
Esau; by the Name of the God appe anng befo re this
ETON, which Aaro n spak e and was ORA com e, ADO NA! com man ds
M;
his family; by the Nam e ANEHEX Nam es ADO NA! , ZEBAOTH, AMI
MES AMA THIA, which Joshua invoked and
made wise; by the Name SCH thee.
e EMMANUEL whic h the three
the Sun stayed it cour se; by the Nam
dnego, chan ted in the mid st of the
child ren Shad rak, Meshach and Abe
; by the Name ALPHA and OMEGA,
fiery furnace, and they were delivered e The invo cati o~ of the King :
d Bel and the ·Dra gon; by the Nam
whic h Dan iel utter ed, and dest roye river s and wate rs in the land
all the
ZEBAOTH which Moses nam ed, and YMON, who rules by the pow er of
h descende d upon the hous es of the 0 thou Great and Powerful King AMA
of Egypt brou ght forth frogs, whic all spiri ts, supe rior and inferio r, but especially
the Nam e ESCERCHIE ARI STO N, the Supr eme God , EL, over
, I invoke and com man d thee by the
Egyptians, dest royi ng all things; by over_ the Infernal Ord er of the East
river s and waters of the land of Egypt
whic h Mos es nam ed and all of the , by the God Who m thou d ost wors hip,
N, which Moses calle d, and ther e part icula r and true N?m e of God ,
did turn into bloo d; by the Nam e ELIO t mighty and powerful Nam e of God
NA! , which Moses called, and locu sts by the seal of thy creation, by the mos the
fell a grea t hail; by the Name ADO Who cast thee out of heav en with
left; by the Nam e HAGJOS, by the JEHOVAH, TETRAGRAMMATON,
cam e and devo ured what the hail had r pote nt and Grea t Names of God ,
h are JETROS, ATH ENO ROS , rest of the Infernal Spirits; by all the othe
seal of ADO NAI , by those othe rs, whic
of all cont aine d therein; by their pow ers
and secret Nam es AGLA, ON, creato_r of Heaven, Earth and Hell,
PARACLETUS, by the time Holy TUM, whic h com man ds the who le
dful Day of Judgeme nt; by the and virtues, by the Nam e PRIM EMA
TETRAGRAMMATON; by the drea com pel (nam e) before this circle, in
re the Divine Majesty, mig hty and Ho~ t of Heaven. Do thou force and
chan ging Sea of Glass which is befo y to m yself o r any creature, that he
the Thro ne, by the fire which is abou t a fair ~nd com ely shape! with out injur
powerful; by the four beasts befo re so that I may accomplish my desi red
en, by the Mighty Wis dom of God; may give me true and faithful answer, er
the Thro ne, by the Holy Angels of Heav end, whatsoever it be, provided that
it is prop er to his office, by the pow
e PRIMEMATUM, which Moses tial
by the seal ofBASDATHEA, by this Nam of the God EL, Who hath created and
doth disp ose of all thing s celes
lowed Cora h, Dath an and Abri m; ' '
nam ed, and the earth open ed and swal aerial, terre stria l and infer nal.
all my dem ands, and perf orm all my
do thou mak e faithful answers unto
it. Com e therefore peaceably and
desires, so far as thin e office shall perm
delay; manifest that whic h I desire;
affably; com e visibly and with out
that I may unde rstan d thee. The Cha in Cur se or "Spi rits Cha
in":
spea king in a clear intelligible voice
First Curse:
e), because thou hast not obey ed or
Tho u wick ed and disobedi~nt (nam
The Thi rd Con jura tion : rehe arsed, the glorio us and
~egarded the_ word s which I have , Mak er of all things, now I, by
es of the True God
t glorious and efficacious Nam es of inco mpr ehen sible Nam
crea ture can resist, d o curse thee into
I conjure thee, (nam e), by all the mos the pow er of these Names, which no
, the God of Hosts, com e quickly and ain unti l the Day of Doo m, in the
th_e Great and Incomprehensible Lord ss Pit, to rem
of the worl d thou art in; mak e the dept hs of the Bott omle
ston e, unless thou wilt forth with
without delay, from whatsoever part Hell of unq uenc habl e fire and brim
com e visibly, spea k affably, spea k e, to do my will. Com e, ther efor e,
ratio nal answers to my dem ands ; appe ar in this triangle, befo re this circl
ure and constrain thee, (nam e), by ,
intelligibly to my understanding. I conj quickly and peaceably, by the Nam
es ADO NA! , ZEBAOTH, ADO NA!
also by whic h Solo mon bou nd thee and thy ds thee.
all the aforesaid Names, as AMI ORAM. Com e, com e, ADO NA! , King of King s, com man
to wit, ADO NA! , PRERAI,
fellows in the braz:en vessel, INESSENSATOAL,
ANE XHE XETON,
TETRAGRAMMATON,
thou manifest thys elf befo re this
PAT HUM ATO N, and ITE MO N, do
gs that may seem good to me. Be
circle, fulfill my will in all thin

l ?Q
lioetlc Evocation lioetlc EvocntJon

Conjuration of the Fire: the Name of the Lord BATHAL, rushing upon AB RAC. ABEOR, coming
I conjure Thee, 0 Fire, by Him who made thee, and all other creatures in upon BEROR.
the world, to torment, burn and, consume this spirit (name) everlastingly.
r -.
Second Curse:
Because thou art disobedient, and obeyed not my commandments nor the
The Welcome: I
precepts of the Lord thy God, now I, who am the servant of the Most High
and Imperial Lord God of hosts, JEHOVAH, having this celestial power Welcome, (name), welcome thou art unto me; I have called thee through
and permission, for this thine averseness and contempt, thy great Him who created Heaven, Earth and Hell, with all contained therein, and
thou hast obeyed; also by the like power, I bind thee to remain affably and
disobedience and rebellion, will excommunicate thee, will destroy thy
name and seal, which I have in this box, will burn them with unquenchable visibly before this circle, within this triangle, so long as I need thee, to
fire and bury them in unending oblivion, unless thou comest immediately, depart not without my licence, until thou hast truly and faithfully fulfilled
visibly and affably, here before this circle, within this triangle, assuming a all that I shall require.
fair and comely form, doing no harm unto me or any creature whatsoever,
but giving reasonable answers to 111)' requests and performing my desire in BY THE PENTACLE OF SOLOMON HAVE I CALLED THEE! GIVE
all things. UNTO ME A TRUE ANSWER.

Greater Curse:
Thou art still pernicious and disobedient, willing not to appear and inform The License to Depart:
me upon that which I desire to know; now therefore, in the Name and by
the power and by the dignity of the Omnipotent and immortal Lord God (Spirit's name), because thou hast diligently answered My demands; I do
of Hosts, JEHOVAH, TETRAGRAMMATON, sole creator of Heaven, hereby license thee to depart, without injury to man or beast; Depart, I say,
Earth and Hell, with all that is contained therein, the Disposer of all things, and be thou willing and ready to come, whensoever duly exorcised and
visible and invisible, I do hereby curse and deprive thee of all thine office, conjured by the Sacred Rites of Magic. I conjure thee to withdraw
power and place; I bind thee in the depth of the Bottomless Pit, there to peaceably and quietly, and may the peace of God continue forever between
remain to unto the Day of Judgement, in the Lake of Fire and Brimstone, thee and me. AMEN.
prepared for rebellious Spirits. May all the company of Heaven curse thee;
may the Sun, the Moon, the Stars, the Light of the Hosts of Heaven, curse
thee into fire unquenchable; into torments unspeakable; and even as thy
name and seal are bound up in this box, to be choked with sulphureous
and stinking substances, and to burn in this material fire, so, in the Name
of JEHOVAH, and by the power and dignity of the three Names,
TETRAGRAMMATON, ANEHEXETON, PRIMEMATUM, may all these
drive thee, (name), into the Lake of Fire, prepared for the damned and
accursed spic.its, there to remain until the Day of Doom, remembered no
more before the Face of that God, Who shall come to judge the quick and
the dead, with the whole world, by fire.

The Address unto the_Spirit:

Behold thy confusion if thou be disobedient. Behold the Pentacles of

Solomon, which I have brought into thy presence. Behold the person of
the Exorcist, who is called OCTINIMOS, in the middle of Exo'rcism, armed
by God and fearless, potently invoking and calling. Make, therefore,
reasonable answers to my demands; be obedient unto me, thy master, in

130 131
 lioet lc Evoc atlon

lioet lc Evoc ation

8
GOETIC EXPERIMENTS #1 - #5

to remain anon ymo us,

The auth or's associate and partner has requested
Both oper ators kept sepa rate
and will only be referred to by the initials S.H.
ed in this book are from the
reco rds of the experiments, and the data quot
quot es and dialogue transcribed
auth or's records only. All of the lengthy
over five years previously, in penn ed
here were originally docu ment ed
with little punc tuati on, and no
longhand, which in places was barely legible,
and in places expo unde d upon ,
paragraphs defined. These have been edited,
at the time of transcription.
nts began in January of
Prep arations for the series of Goetic experime
in early May of that same year.
1985, and the first experiment was conducted
, and his sigil was etche d on
The dem on #26, Bim, was chosen for evocation
ons were cond ucted with all
a copp er disk, after the appropriate prep arati
materials used.
we realize that dukes may
From the instructions outlined in chap ter 6,
weather. The day mus t be
only be evoked from sunrise to noon, and in clear the new moo n. The
day from
before the full moo n, on an odd num bere d a Frida y. It was also
day must be
duke s are ruled by Venus, so the
appr opria te to use durin g the
determined that Abramelin incense wou ld be
the sign Sagittarius. Lign um
ritual; as Bim is a day demon, under the rule of
ation s, and prop erly prep ared
aloe wou ld be suggested for Sagittarian oper
Abramelin incense is lignum aloe based .

rmed in a closed room ,

Every goetic evocation recorded was perfo
h, and 10 feet in height. The
approximately 35 feet in length, 25 feet in widt with doub le sheets
er, soun dpro ofed
walls were of mod ern drywall and plast
circle was constructed on two
of styrofoam and doubled drywall sheets. The
which was hinged together
sections of 12 foot by 6 foot by 1/2 inch plywood,
throu gh bolte d with 6 inch by
to form a 12 foot squa re: The corners were
screw s, and anch ored into the
3/4 inch stainless steel hex head concrete
was first draw n and consecrated, as
foun datio n of the dwelling. The circle on a separate 5 foot
trian gle was draw n
was detailed in chap ter six. The
ted 3 feet above the grou nd,
square piece of 1/2 inch plywood, and eleva
tructed from sections of 3/4
anch ored to the top of a wooden square, cons
with dime nsion s of 5' x 5' x 3'.
inch plywood and aluminum angle brackets,
squa re piece of 1/2 inch plywood,
This squa re was anch ored to a 6 foot

133
 Goet:lc Evocation
Goel:lc Evocat:lon

, which was throughbolte d and anchored into the foundation. The triangle
We immediately ceased the evocation, then shakily performed the release
was placed in the east, two feet from the outer diameter of the circle, as is and closi ng, and proceeded to banish the circle area with the Lesser
appropriate for the evocation of a duke. All material used were of course, Banishing Ritual of the Pentagram, the Lesser Banishing Ritual of th e
properly purified and consecrated before-hand. Hexagram, the Banishing Ritual of the serpent, and The Star Ruby. But
afterwards, a dark presence hung in the air of our temple, like a dense
The dwelling was unfortunatel y located in a relatively populated cloud or fog. Hated, diseased, unseen, the feeling of a soul tortured and
community, which proved, as should be expected, detrimental to any long tormented over countless eons of eternal and infernal damnation.
term neighbourly relations.
An hour later, after S.H. had departed wearily, I returned and banished the
area with the same four banishing rituals, and then using each planetary
At first, the author found it highly inconvenient to completely memorize
banishing hexagram. After another hour, I returned once again, and du e
th e lengthy conjurations , curses and restraints of the "Goetia". All were to fatigue, performed just the Banishing Ritual of the Serpent and the Star
transcribed onto a quality bond paper, duly purified and consecrated, and Ruby. (end entry)
placed in a prepared three ring binder, for use in the circle. Unfortunatel y,
few significant results were recorded during any evocation in which the The dark presence loomed in the temple for approximate ly twelve days,
dialogue was read from pages. In fact, the first four experiments conducted surviving well over one hundred well performed banishing rituals, before
were virtually uneventful. becoming unnoticeable . This may be described as an astral "fog", wh ich
seemed to permeate the area, apparently seeping into other areas of the
The fifth attempt to evoke Bim produced the authors first, albeit brief, dwelling. Several visitors commented on experiencing an "uneasy feeling"
contact with an entity whose mere suggestion of presence, even for the two in other rooms, and some mild poltergeist activity did occur during the
to three seconds in which the event occurred, would affect most individuals twelve day period. No severe reactions were recorded, however, and after
quite tragically. As prepared as he was, the event resulted in an this period, things seemed to return to "normal".
apprehension which delayed the sixth experiment for just over eight months.
The following is an excerpt from the records of November 15, 1985, during
the fifth attempted evocation of the demon, Bim:

During the second reading of the second conjuration, while speaking the
sentence " ... by the fire round about the throne; by the holy angels of
Heaven; and by the mighty wisdom of God; I do potently exorcise thee that
thou appearest here before the circle... "; from the direction of the east,
came a sound in the volume of a deafening thunder clap directly overhead.
It was the two words "You fools!", in what could not be described as a
"voice" in any sense of the word. It was an extremely guttural baritone,
with a resonance that struck both S.H. and myself to the very core of our
being.

Although no visible appearance took form, we were both stricken with a

nameless fear. The primal instinct of a man when encountering a being of
demonic nature stimulates terror and loathing, which must be overcome
eventually, but neither S.H. nor I have ever experienced such a presence,
a power or force not of the world which man usually dwells. 2 Perhaps a
form of concentrated evil, although words fail to capture this feeling of
dread and disgust. One could never prepare themselves effectively to
initially encounter this experience with no desire to flee and hide from
such a horrible fate, at the clutches of a demon spawn from hell.

134
135
 lioet :lc Evoc al:lo n
lioe tlc Evoc ation
I
9
GOETIC EXPERIMENTS #6 - #8

ucte d on Friday, July 18th,

For the sixth experiment, which was cond
to evoke Bim, who has been the
1986, S.H. and the auth or again attem pted
This attem pt was eventless , as was
subject of all five previous experiments.
1
the seventh.
2
rpor ated "the blac k box"
The eigh th was the first in whic h we inco
spirits' chai n" of"T he Goetia",
described in "the General Curse, called the
nd to record audible results. Also
and this expe rime nt was the seco
chi, a glass jar full of a mixt ure
incorporated into the circle was a small Hiba
a pair of pliers. Both it and the
of sulp hur pow der and cam phor leaves, and
prop erly purified, cons ecra ted
blac k box were acqu ired on a Tuesday, and
for 35 days in a secluded place,
and wrapped in black cloth, to be concealed
before their first use.
ng the first reading of the
The seco nd audi ble reaction occu rred duri
y seconds after inse rting Bim's
''conjuration of the fire", approximately thirt
k box, which was lined with the
sigil etch ed on a copp er disk into the blac
settin g the box on the grill above the
sulfur and cam phor mixture, and then
is an excerpt take n from the
coals burn ing in the Hibachi. The following
records date d Dece mbe r 12, 1986:
of the fire", while spea king the
Duri ng the first reading of the "con jurat ion
imm ortal fire and bury thee in
sente nce " ... and shall burn thee in the
her thun derc lap occu rred, altho ugh not q uite
imm ortal oblivion;... ", anot
g expe rime nt #5, and seem ingly
so deafe ning as that expe rienc ed durin
gle in th e east. The same guttu ral barit one
eman ating from the trian
, we were prep ared, altho ugh
vibra ted "Lea rn the Words!". This time hing the noxi ous
from a comb inati on of breat
some what slightly fatigued coals , and repressing that
the hot
fumes eman ating from the black box over ral prese nce of being.
retre at from a supe rnatu
ever prese nt prim al urge to
in the black box, until the third
We repe ated the curse and left the sigil
We then perfo rmed the release
attem pt prod uced no effects what soev er.
shing Ritua l of the Penta gram , the Lesser
and closing, and the Lesser Bani
shing Ritual of the Serp ent and
Banis hing Ritual of the Hexagram, the Bani
the Star Ruby.

137
136
lioet:lc Evocation lioet:ic Evocation

Without exiting the circle art>a, I removed the black box from the coals,
removed the copper disk with pliers, and emptied the contents on to the 10
coals, which sparked an extremely noxious smoke. We then left the circle
area and allowed the materials to burn completely within the confines of
the circle, until the ashes mixed with those of the coals. We then returned GOETIC EXPERIMENT #9
and thoroughly aired out the roo.m with electric fans. We then burned
copious amounts of Abramelin incense, and afte1wards we burned copious
amounts of a musk and myrrh mixture. After an hour Jong discussion a few days after experiment #8, S.H. and
the _auth?r both decided that they should memorize each of the lengthy
Several hours later, I returned and banished the area with the same four conJurat10ns, curses, and restraints' before proceeding with the n inth
banishing rituals previously performed. I then collected every bit of the experiment. They had still not successfully evoked the demon Bim to visual
ashes from the Hibachi, transported them to the nearby ocean, and appearance, and since the ritual magician must always finish that which he
allowed them to blow away, mixing with the beach sand and sea water. I
begins, it was not a matter of choice over which to debate.
then returned to the circle area, and banished four times once again, and
then used each planetary banishing hexagram. (end entry)
Due to the fairly substantial amount of time required to memorize the
a
Afterwards, familiar presence lingered in the area. This time, it was nine pages of ritual, and the various projects they both were working on,
nearly five months passed before tl1e ninth experiment actually took place.
predominantly noticeable for six days, surviving over fifty banishing rituals,
and could only be barely sensed for about two days following that. The But on May 8, 1987, they dared once again to enter the circle area, more
sensation was virtually identical to the residual effects left from the fifth prepared then they had ever been. Armed with their swords and magic
experiment, although no poltergeist activity was noted, and no visitors rings2, "the black box''; and two sigils of Bim, properly etched on properly
remarked on any unusual feelings. From the lessened length of time that the prepared copper disks. One had the silver pentagram of Solomon attached
presence was observed, it was assumed that either the effect was not quite as to the back, and was worn about the author's neck by a thick silver rope
strong as previously experienced, or the thorough banishings proved chain. The other disk was prepared in advance, in case the necessity arose
somewhat more effective than before. !O use "the black box", which was also included, along with the "Hibachi",
Jar of sulphur and camphor mix, and pliers.

T?e preliminary ritual were duly performed, as they were in all previous
experiments. The author performed the purifications, consecrations and
banishings, and then the secondary operator entered the circle, and took his
place in the center of the circle.
'
The following is from the records:
!'
S.H. commenced with the first conjuration, and repeated it thrice, with no
results. I stood on the hexagram to the east side of the circle, near the
triangle with my sword drawn. The proper interrogation fixed in my mind,
and also each conjuration and curse memorized, in case the necessity arose
for me to take over. S.H. continued with the second conjuration, and
repeated it thrice, with no results. He continued through three repetitions
of both the third, and then the "Invocation of the King".

He_ then began the "chain curse" by lighting the fire of the "Hibachi",
which had been prepared with standard self-lighting charcoal. He recited
the third conjuration once again, followed by the first curse, with no
results. Then, he placed the camphor and sulfur combination into the box,

138 139
 lioetl c Evoca tion
lioetl c Evoca tion

difficulty arise
on the grill of the mome nt overco me the operat or, should some unforeseen
and the extra copper sigil of"Bim ". The box was then set at a crucia l mome nt. Was I prepar ed? Well, I surviv ed to write these
ly prepar ed.
"Hibachi". records, so it must be safe to assume that I was, at least, partial
Althou gh, I assure dly knew not what to expect .
d curse", and
He contin ued with the "conju ration of the fire", the "secon
r curse" . After finishi ng the first the top of the
then began the recital of the "greate
not to appear The appari tion had risen to a height of just over six feet from
senten ce "Thou art still pernic ious and disobedient, willing triangl e\ which caused it to near the ceiling of the room. It had spread to
a thick gray mist
and inform me upon that which I desire to know; ... ", a width of approx imatel y thirty five inches near the top. There was still
the triangle, as if of a
began to rise from the very center of the black circle in very little definit ion of solidity , and the shape was definit ely that
hole in the center. S.H. notice d the mist, but straigh t.
emana ting from a small
h. He stoppe d funnel -cloud , its edges arching rather than being
determinedly continued reciting the curse aU the way throug
was staring intentl y as I was, though he after speaki ng
withou t repeating, and I assume he
but not knowi ng at S.H. began recitin g the "address unto the spirit, etc.", and
was behind me. I noted that he did cease the recital, AL or VASH AT rushin g upon ABRA C! ABEOR
myself as best I could. the senten ce "BATH
all what to expect in the next minute s, I prepar ed begin a rotatio n to the right
coming upon ABERER!", the mist seeme d to
first slowly, but then faster. I hesitat ed and observ ed
using the pliers, or counterclockwise,
S.H. then quickly removed the sigil from the "black box", not calcula te the speed of
locked on the as the rotatio n increased in velocity. I could
and remov ed the box from the grill. Transf ixed, my eyes portio n seeme d to rotate faster than the top, in a
some twenty seven rotatio n, as the lower
pheno menon which we had begun to prepar e for two revolu tions per
, much slower than whirlw ind effect, but an estima tion would be one to
month s prior. The thick mist or vapor rose slowly did draw in air from behind and around
d the readin g of second, at it's fastest. The motion
S.H. had finishe rature of the
smoke would naturally rise. By the time
imatel y two feet. It me, causing noticeable and unusual currents. Also, the tempe
the "great er curse" , it had risen to a height of approx about IO - 15 degree s. •
at the floor level, room dropp ed noticably, possibly by
fanned out as it rose, in a funnel shape, still very fine
arc, to a width of about twelve "addre ss", the
spreading outwa rd in a lazy curvin g inward By the time three minutes had passed, after compl eting the
to thirtee n inches near the top. in the room was becom ing quite a distrac tion. My hair is
air movem ent
around my head, threate ning my
had risen to a well past should er-leng th, and swirling is a
Two to three minute s after S.H. finished speaking, the mist siderea l vision , as well as occasio nally hinder ing frontal vision. This
base was still a very narrow stream , although ce to either cut hair or tie
height of about four feet. The
upwar ds and definit e disadvantage, noted fo r future referen
appear ing as dense smoke which thinne d out as it ·spread back.
triangle appear ed
outwards. As this was occurr ing, the black circle in the
from the center of the circle, where shape, and a
to becom e liquid or gel-lik e, startin g
"'hole" about an The grey mist was now swirling rapidly in a definite funnel
to be emitte d from a small appear ed approx imatel y
the sm oke or vapor seemed
the whole black form began to appear within the greyness. It first
inch in diame ter. The gel-effect spread outwa rd, until four minut es after S.H. finishe d the recital of the "addre ss", as a small
a thick, black pool of ink. I also notice d able at first, but
circle took on the appear ance of
h the triangle was point of color in the greyness. The color was not discern
a slight convex effect, as if some pressure from beneat soon becam e noticeable as a small dot of grayish purple
or mauve. Some
had passed since
pushing upward. By this time, approximately six m inutes effect was taking shape within the swirlin g cloud, startin
g as a shapeless
of about five feet, ard into a
S.H. stoppe d speaking, the mist had risen to a height spot of color, but then seemin g to stretch upwar d and downw
still appear ed to ons, the
spread ing out some twenty five inches in width. The base thicke ning line of faint coloring. Spread ing further in all directi
be about one inch thick, but very dense in consistency. color deepen ed, althou gh the form was not discern able as any specific

t taking my eyes shape for a period of twenty to thi rty second s.

We spoke in hushed tones, me over my should er withou
loweri ng my sword from pointin g directl y at its its swirlings. I
from the pheno menon , or
he move forward by The grey mist was partially concealing some entity within
center . S.H. asked me if I could handle it, or should circle within the triangl e was still exhibi ting a
brass shield or took notice that the black
my side. f told him to stand ready, but hold fast. My convex effect, and the surface of the circle had taken on the appear ance of
ring" was on the groun d at my feet, and I reache d down with my gly pulsing or oozing from some pressu re
"magic a black semiliquid or gel, seemin
prepar ed, or so I
left hand for it, keeping the sword in my right. I stood beneat h its surface . The base of the funnel cloud had now spread out over
encou nter with a force not o f the bit more visibility
though t. But this was my first direct
dark, violen t wasteland, a space of six to eight inches, and the mist was allowing a
world as we know it, but of anothe r world. A of the rotatio n increas ed. I then notice d a definit e form
few human s who dare to as the speed
which is not even concei vable but to a very, very
unleas hed might at any
open gates no man should tampe r with. The forces

141
140
Goet:ic Evocation Goetic Evocation

within the swirlings, and the color of mauve deepened behind the grey do not choose to show myself. nor reveal my name. I said that I wou ld
mist. speak with thee." was the response, from a deep voice that appeared to
originate from the east, but resounded in my head, with a mild echo effect.
Then, in a sudden flash, the mauve coloring exploded outward before me, I said, "I command thee to show thyself, and reveal to me your name and
temporarily flooding my vision so I could perceive only that color for office.". The obstinate reply came, "No!".
several seconds, as if a blanket had suddenly been thrown over my head.
As my sight returned fairly quickly, the room and everything in my vision Feeling even a bit arrogant to have finally succeeded in my endeavor, 1
was bathed in a mauve light.◄ commanded once again, "I command thee to show thyself, by the power
of(same fourteen names in same order).",
Looking before me, the room was bathed in a seemingly glowing light, and
the grey mists was still swirling rapidly before me in the funnel-cloud By the time I vibrated the word "VAU", a low whine began and grew into
formation. At six inches above my own eye level5, there appeared a face another lion's roar, which terminated suddenly as a face did appear at the
peering through the mist. I could clearly discern the features of a wolf-like edges of the mist above the triangle. It glared down at me again, as it had
face, with a sickly blue coloring, and two short horns between pointed ears. a few moments ago, with a foul and contemptuous expression, scowling
The eyes were a bright yellow, with no sign of pupils, glaring down at me through pupil-less yellow eyes. The bluish skin coloring was sickly and
in disgust. patchy, resembling somewhat the flesh of a corpse, with some animated
quality, which I can not find words to describe.
I pointed my sword directly at the face, and stated firmly "I command thee
to appear before me in a fair human shape, without any deformity or My sword had been pointing at that same place since its first appearance,
tortuosity, by the name IEHOVAH." By the time I spoke the words "fair in my right hand. My intention was to utilize my most effective
human shape", a small whine began to emit from the face, which grew into poker-face, however I am not sure ifl succeeded. I recited the "welcome",
an ear piercing roar, that resounded within the walls of the room, and then moved close to the edge of the circle and said "By the pentacle of
something like that of a lion in great pain. After which, the face withdrew Solomon have I called thee! Give unto me a true answer.". As I spoke, I
back into the mist.6 used the disk in my left hand to hold the talisman on the chain around my
neck extended forward. This was so I would not have to lower the disk,
I repeated the command, using the names IEHOVAH, and also kept it up high before me, in case it was needed to protect my
TETRAGRAMMATON, ANAPHEXTON and PRIMEUMATON. face.
Although the face did not reappear, a somewhat subdued, but still quite
loud, baritone voice painfully spoke, "Why does thou torture me so?". "And who might you be?" was the response from the voice out of the east.
While still pointing the sword with my right hand, and holding the disk in I assume that it was this spirit, although the mouth did not open to speak.
my left, I replied, "I command thee to appear before me now, visibly and The words resounded still in my head, and the eyes seemed to regard me
affably, or your torment will be eternal.". A muscular blue arm and clawed and the surroundings. "I ask the questions now. What is your name and
hand reached outward from the mist, swiping at the air, then quickly office?" was my reply, becoming somewhat aggravated with the obstinence.
withdrew. At the same moment, the baritone boomed out, "You are not I would say that in this case, that reaction is preferable to being scared
my master!". witless, which would be the sane person's normal response. "I am known
by many names." came the voice in to my head. 8
I then inhaled very deeply, and began a series of names, all vibrated to the
highest pitch that I could possibly reach. These were : YHVH, ADNI, My retort was, "I grow tired of your disobedience and belligerence. Tell
ALHIM, AGLA, TZABAOTH SHADDAI, ELIM, AL, YAH, me now your name, or the to rment begins." I drew another deep breath,
and again vibrated those same fourteen names in the highest pitch I could
TETRAGRAMMATON, ANAPHEXTON, PRIMEUMATON,
YESHIMON, HESION, ANABONA, YOO and VAU. I'm not sure exactly
why I used these names in this order, but it somehow came to me at the
moment.7 I continued to point the sword at the spot where the face had
manage.

The eyes winced slightly, and the voice proclaimed "I have been called
l
been, and held the disk in my left hand. Tu rel by some, and ... "

There was then the sounds ofloud growling, turning into a moan, emitting I interrupted by calling out, "False! You are surely not Turael, messenger
from the vapors. Then the following words were spoken: "I will speak with ofJupiter. Your lies will not be tolerated, and if you do not give unto me
thee.". I replied "Then show thyself, and state your name and office.". "I a true answer, ... "

142 143
 Goet lc Evoc at:io n

Goet :lc Evoc at:lo n

the "black box" o nce again ,
I called over my shou lder for S.H. to prepa re 9
name. What is it that thou retrie ving the box.
The voice interrupted, "Bomashijael is my true but he was halted by the demo n befor e
woul d have of me?"
Sagittary, who is controlled
I then stated, "The n you are Bomashijael, the
name. Your attem pted the numb er nineteen, and I may
I answered, "Firstly, give unto me thy true by the powe r ofhe who is represente d by
in the great est imag inable suffering by ------ ."
decep tion will result contr ol thee by the name
unqu ench able... "
"Tho se word s are true." came the reply.
you my name . It is truly
The voice again inter rupte d, "I have given
the archer. Now set me whole roo m rema ined bathe d
Bomashjael, and I am ruled over by the sign of Thro ugho ut the cours e of this dialogue, the
manif ested at the initial appe arance of
free!" in the faint mauv e glow, which first
triang le. Since that time, I had been stand ing before the
the face over the
If Bomashijael is your true right hand point ed at the face, and the
"You are in no posit ion to make dema nds. triangle, holdi ng the swo rd in my
tarian natur e, what numb er contr ols thee?" was hand , ready lo raise befor e my face, if necessary.
name , and being of Sagit disk in my left
my response.
ired.
"The n what is your title and office?", I inqu
ses to be one capab le of
"Do you not already know? You who propo
t. .." abilities to perfo rm that which
controlling me. I could destr oy you in an instan The spirit replied, "Since you do possess the
my statu s, and pecul iar talen ts."
you now do, surely you must know of
you impr isone d now, does
I inter rupte d again "My powe r seems to hold
oy me then, if you are able." . I was answered by more "I desire to know more, much more .", was
my respo nse.
it not? Destr
as if starin g intently, but I was not
growling, and the eyes narro wed ator: "I have already said that
to be spari ng me, for some odd reason. Shall we make Spirit: "And what is it that you desire?" Oper
affected. "You seem "The n ask!" Oper ator: "Wh at is
it is I who wiU ask the quest ions." Spirit :
friends?", I continued . nine legions of Arab-
thirty
your title and office?" Spiri t: "I preside over imon ." Oper ator:
speak in riddles, and I canno t in the domi nion of Ama
"Wha t does thou mean by those words? You Zaraq, as sovereign arch- duke
ly in dealin gs with the dead.
such rheto ric." was his subd ued response. "And your office?" Spirit: "My office lies main
answer truly to to discu ss th eir form er
es, and comp el them
I am able to anim ate corps rottin g flesh.
", I comm ande d forcibly. lives. I can also gathe r them toget her, to create
armie s of
"The n tell me: what numb er contr ols thee? that you are
d, "So you are Bomashijael, the manc y." Oper ator: "Is this all
"Nineteen." was the curt response. I replie Also, I teach the ~rt of necro Operator:
contr olled by the powe r of ninet een, and by he who is capab le of?" Spirit: "I have several secon dary
office s as well."
Sagittary, and all the
you are certai n, for if you falsely answ er truly any quest ion regar ding
repre sente d by that numb er. Of this upted . "The n by
"Wha t are they?" Spirit: "I may
eloqu ence, and the abilit y to
claim ... ". "Tha t·be my true name and natur e." he interr mysteries of natur e. I can besto w the gift of in love, as
red. "Nev er shall I reveal that to capab le of causi ng wom en to fall
what name shall I con trol you?" I inqui speak eloqu ently . I am also s and
pernicious. Must I you also besto w riche
you!" he procl aime d. "You are both obsti nate and well as men. " Oper ator: "It has been said that
is exactly what I shall do." I "This was true once, but over
torm ent you for all etern ity? If need be, that wealth on those ab le to bind thee. " Spirit:
and I felt as my actio ns an obsolete value, as powe r is
raged . My boldn ess surpr ised me afterw ards, time, the desire for mate rial wealth becam e
not neces sarily my own. I was some how iority . Even the migh tiest of mort al men have
throu ghou t the experience were t was some alter-
the true measure of super
rite, Ch rist, who has
imen the Naza
guided, and that who was perfo rmin g the
exper possessed no wealth; such was the case of and years after his
speak ing in a more archa ic mann er, and by your kind for two thous
perso nality. I appar ently began been wors hippe d as a God wealt h witho ut
norm ally. My attitu de of obtai ning
in reflection, exper ience d more anger than I would passing. Because men were plainly capable matte r evolved
ition er than I admi ttedly rn curre ncy, the
became that of a stronger and more poten t pract assist ance, and we have no use for mode
t at locating
the dang er, as weakness or rs of us are adep
was. This may be some instjn ctive respo nse to into one co ncern ed with only by man. Othe ces, as few
y detrim ental, and I felt absolutely to trave l over great distan
hesitation in such an affair may be highl and stimu lated. lost treasures, however one may have be diffic ull to obtain,
de. In fact, I was stran gely elated in lost indef initel y. Thos e few may
no fear durin g this episo later, I felt
treas ures rema
as egoti stic. Now
The stimu la tion was not so much adren al, durin g the most even after being located. "
elf' at the time, at least not
that I had not been "mys
intense interr ogati on.

145
144
6uet:lc Evncat:lnn
6uet:lc Evncat:lon

I was slightly taken back by th:.s in-depth response. Previously, all answers
had been matter-of-fact, short, curt, one sentence statements, not 11
disclosing anything other than that requested. I quickly asserted that this
rhetoric was meant to be misleading, although I did not persist in this line
of questioning. What I came to assume was that with the introduction of THE RESULTS
printed currency, spirits lost the ability to establish wealth through illusion
or deception. This may have been due to the comprehensive
documentation of financial matters, as well as the strict regulation of the The complete records of the series of Goetic experiments conducted by
quantity of currency printed. Of course, the ego of the spirit would never the author and his associate, occupies two 8" x 10" three ringed binders,
allow it to admit having lost the ability to control matters of wealth, but totalling well over five hundred pages. However, the large majority of these
instead managed to side-stepped the issue in true political form. 10 To records must never be printed, as a substantial amount of the data deals with
acquire financial assistance was a secondary factor in the choosing of this instructions for black magick ritual. If any of this material should aid
spirit, however I proceeded undaunted with the -previously established another in the practice of the black arts, the karmic repercussions would
inter-rogation, which focused on the primary intention to obtain certain
information.
inevitably return to the author. Also recorded were various statements of
highly personal nature to the author, as well as his partner. Some of the data
Operator: "It has been said that you have considerable understanding of recorded could prove extremely detrimental to the lives of numerous
the nature and virtues of spirits and dead souls, and also of the worlds in individuals, not to mention that of the author. Additionally, much of what
which they dwell." was discussed with these spirits, in general, must be taken with a large grain
of salt. Of the twenty four experiments, seven were completely eventless,
Spirit: "The art of necromancy is complex indeed; although surely one three resulted in vocal contact only, six resulted in partial materializations,
capable of raising my spirit must possess the required talents to learn. If and on eight occasions, the designated spirits manifested in full form
you would release me, I will demonstrate ... " apparition. None of these spirits appeared in the forms described in "The
Goetia". They all appeared in various humanoid shapes, ranging from
Operator: "You are now properly bound, and will remain so until I am
satisfied with your answers. Your ridiculous attempts at deception and skeletal to obese. Each apparition had eyes glowing bright yellow, wi th no
trickery are a great annoyance, and the consequences will surely cause you visible pupils present. Each had bluish, somewhat decayed-appearing skin,
to regret this insolence. I have specific questions to which I demand that prominent pointed teeth and fangs, clawed hands, protruding foreheads, and
you answer truly." ail had two short horns above the forehead. They also had snouts, rather
than noses, as well as pointed ears set high on their heads, and unusually
What followed was approximately ten more pages of verbal banter, as pointed chins. Several specific facial features did vary considerably with the
well as numerous veiled (and some not so veiled) and personal insults, along individual spirits, such as the face's shape, skin tone and distinquishing
with a good deal of distasteful rhetoric. Very little useful data was extracted marks. Also, each seemed capable of altering the shape and form of their
from these pages of writings, so at this point, we will end the chapter, and the presented appearance.
author will attempt to clarify certain aspects of the spirit's general
philosophies in chapter I 2. It should be noted that the demon often Their voices ranged vastly, from deep baritones to high pitched
attempts to convince the operator to "release him". However, it is of the sopranos. Each word echoed and vibrated, seemingly "inside" the operators
utmost importance that the operator never releases the spirit before the head. In fact, the author is presently unaware if the voices were audible to
conclusion of the planned interrogation, and after having them verbally the world outside of the working area. Although the immediate neighbors
proclaim the oath, as dictated in chapter 7. did make mention of unusual noises emanating from the dwelling during
our experiments 1, they did not specify that these sounds resembled spoken
voices. Fortunately, the author's rock band frequently rehearsed near the
working area, and the neighbors were apparently satisfied by the explanation
that the noises came from a "Moog" synthesizer

146 147
Gaet:ic Evocation 6oet:ic Evocation

Certain events remained conr.istent throughout each experiment. These These entities are also capable of attacking and destroying enemies of the
include the strange mauve luminosity that permeated the working area, operator. Be that as it may, and although the author has occasionally caused
which was explained as the escape of some of the atmosphere from the a stir or two in the occult community, and is disliked and ostracized by
demonic world, through the "gate", which the demon was drawn through. some, his concern is not nearly so great as to desire the painful and hor ri fi c
This mixed with the light of our working area to produce the mauve effect. death of any individual, nor is he capable of such animosity. Such an
The funnel shaped cloud over the triangle was also present during each operation would, of course, constitute an act of the black art, as stip ulated
experiment, as was the convex effect of the black circle, and the presence of in chapter 1.
an oozing, semi-liquid substance. The presence of the strange air currents,
as well as unusual electrical power surges were also consistent during each None of the materialistic offices would be worth the risk of dealing with
experiment, and also the noticable drop in room temperature. goetic demons. The procurement oflove or sex may be effectively obtained
through talismanic magick and venutian invocation. The finding of treasure
We had succeeded in evoking Bim, Gimaliel, Andrealphus, Halphus, would be best attempted by carrying ea1th talismans and invoking elemental
Shax, Gamigin, Naberius and Malphus. The twenty-fourth and final exper- forces. An excellent familiar may be acquired by simply seeking out one's
iment, in which we attempted to evoke Furcas, resulted in somewhat preferred kind of creature. Illness and disease should be treated by
disastrous effects, terminating in what could only be described as a small competent medical professionals.
explosion in our working area. This convinced the author of his inadequacy
of proper location. A somewhat milder revelation was the fact that he The inevitable threat of destruction may well outweigh any likely
neglected his living necessities in order to make time to study and practice. benefits which could be obtained from the information desired, regardless
He became aware that his financial stability was crucial to any further of value. The physical and mental stress of the operation would be
experimentation, and has discontinued Goetic experiments until such time intolerable to well over 99% of the world's population. Admittedly, the
when he can procure a suitable location to practice. author himself has been permanently affected by his evocational experiences,
both positive as well as negative.
Although the expected results of the author's first evocation was
primarily to obtain certain information, and secondly to obtain wealth, as Negatively, the normal energy drain of evocation so depletes one's
it turns out, no treasure is obtainable through the goetic demons. They have supply that physical deterioration seems to accelerate, and body cells actually
no power over modern financial institutions, nor do they have the ability to age prematurely. Without duly preparing for literally years by a full
2
produce jewels or cause ancient gold coins to manifest from out of thin air. regiment of energy building exercises, as well as physical exercise, one would
They do provide important information on various occult matters, such as almost certainly succumb to the physical stress alone. Additionally, the
astrology, the virtues of herbs and stones, and other arts and sciences, as well mental stress is sufficient to severely damage the average, or even above
as interesting personal information on particular individuals; although none average psyche, and could conceivably result in a variety of disorders, of
of this is actually valuable monetarily, in any legitimate manner. which death would appear the most merciful in comparison with the
Additionally, one finds that any highly personal or significant information alternatives.
given by most of these demons, as earlier mentioned, should be taken with
a grain of salt\ depending on the source. Any data received should be well As severe as these possible detriments may be, the properly prepared and
researched and validated. well educated practitioner is reasonably safe in the performance of goetic
evocation. Of course, that depends on one's physical and spiritual
There are many reasons why the magician may want to evoke goetic conditioning, as well as their ability to generate an adequate supply of
demons. The offices of these spirits, or specific individual magickal talents, personal energy, properly banish elemental and planetary influences, and
as outlined in chapter 5, offer a myriad of possibilities open to the practi- follow detailed instructions to the letter. The various practices outlined in
tioner. These offices range from causing earthquakes to procuring love, but the previous volume of this series, are essential to the development of the
the most significant attributes are the ability to teach various occult arts and aspiring operator. These exercises, over years of frequent perfo rmance, are
sciences, declare things past, present and future, and to find lost and hidden what makes the individual a magician, a competent practitioner capable of
things. eventually experimenting with ritual evocation.

148 149
6oet:lc Evocat:lon Goet:lc Evocat:l on

It should be made clear that it is rarely of necessity to perform

evocationary operations of any kind. The ritual magician may never have
12
need to practice this infernal art, and this would not make them any less the
adept. The most famous ritual magicians of the nineteenth and twentieth NOTES ON DEMONIC PHILOSOPHY
centuries never performed a single successful goetic evocation. They may
have avidly studied evocationary texts, such as the "Keys of Solomon", which
was considered the primary text of ritual magick for literally centuries, and
probably longer. However, neither Aleister Crowley\ Samuel L. MacGregor- As mentioned previously, much of the dialogue of the "Goetic" spirits
Mathers, Arthur E. Waite, Eliphas Levi, or Francis Barrett had ever publicly was somewhat irrational, and must be taken with a grain of salt. The author
recorded a successful goetic evocation, resulting in the full visible appearance has selected only the most feasible portions of their discussions to be
of the proposed spirit. This is additionally the case with any known occult presented here. What will be included in this chapter, is the author's
scholar of present day. personal interpretations of some of the fascinating philosophy, obtained by
a few of the more cooperative spirits interrogated.
The author is currently aware of no more than five living individuals
capable of such a feat, only one of which is a personal acquaintance. The As the structure of the "human" un iverse is based upon and described by
others, two of which apparently reside in Europe presently, have been known use of th~ qabal!stic system, the "~emonic" u~iverse is structured according
to produce significant effects resulting from successful evocationary to the qhphoth!C system. There 1s a demomc plane which roughly corres-
operations. Their presence has been brought to the attention of the author ponds to our terran plane', although it would be more accurate to describe
during his experiments, albeit through somewhat questionable sources. this plane as a combination of the counterparts to our astral and terran
2
planes together. As the ninth and tenth qliphothic aspects are combined
The desire for secrecy appears to be a strong consideration for serious into "Giyehanim", so does the demonic terran and astral planes coexist in
practitioners of ritual evocation. There are various reasons for this, the most the same "physical" space.
significant of which is self-protection from those who would attempt to
coerce one to perform for another's benefit. The universal structure of the demonic planes is similar to that of the
human universe. For basic explanatory purposes, their universe is usually
It should be fully understood by the aspirant that such an operation considered to be "beneath" that of the human universe. In actuality,
should only be performed in order to further their own spiritual and however, their universe exists as an "alternate dimension" on a parallel plane
intellectual progress, and most certainly never to impress another individual, to our own. This may be described as an opposite, or the negative to our
nor to prove that they possess such abilities. The primary concerns of the positive. Their home is essentially a negative earth, and the demons are
mature ritual magician should be the development and refinement of one's counterparts of humans, dominating the world on which they dwell. A
own supply of personal energy, as well as the attainment of the highest level human could never survive there, neither physically nor astrally, and in fact,
of magickal consciousness possible. They should accept and live by the well- it would probably not be possible for one to voluntarily travel there astrally. 3
renowned credo of the ritual magician: "To know, to dare to will, and to
keep silence.". 5 The seventy-two primary Goetic demons discussed in chapter 5 are all
either "fallen" angels, or spawned from the union of angels with man,
therefore their life-span are indeterminate. These individuals are generally
worshipped as demigods among their peers.◄

By human standards, whose lives rarely last one century, these beings
might appear to be immortal, and technically this would be an accurate
a~sumption. They would not be considered "mortal" beings, but they will
die eventually, either through injury or illness, but probably not from
"natural causes", such as old age.

l
150 151
 lioetlc Evocat ion
Goetlc Evocat ion

d
, produce a substantial amoun t of lightening, therefore it should be assume
When summo ned by ritual evocation, the demon 's astral body appears that the potenti al does exist, at least in limited forms.
their physica l
which they are adept at altering and concealing. Like our own,
their own equival ent of our
bodies are restricted and suitable only for life on Their air would be conside red noxiou s to human lungs, and the water
terran plane. Only the most highly evolved individual demon s are capable would likewise be so to the human stomac h. Their food is general
ly
and
of walking astrally among men on the terran subplan e of the astral, provided by certain beasts of burden and occasio nally various sea creatur es.
interac ting with
occasionally the lower human dream plane, sometim es It is rarely cooked , and canniba lism of the dead is conside red accepta
ble
human astral bodies. vegetat ion except for the small
behavi our, as well. Their diets lacks in any
d to in
varieties offung i, mentio ned earlier, and this is generally only resorte
In their own world, these creatures are living, breathi ng entities, so the the case of immine nt starvati on.
ned
term "spirit" is not altogeth er approp riate. However, when summo
which appears , and not their
thro ugh ritual evocation, it is their "spirit" Their eyesight is conditioned for the darkness, and any light is provide
d
them-
physical bodies. They are considered "evil" by human s, who conside r by certain naturally luminescent stones and mineral s. Their sense of hearing
be unders tood that these beings are essentia lly
selves "good"; but it should is acute, as is that of smell. These two would be conside red the domin
ant
human s, and may not be evil at all, depend ing on the
the opposit e of senses. Their sense of taste is virtuall y non-ex istent. They do seem to have
perspective. and the
developed a form of effective universal telepathic commu nicatio n,
only verbal commu nicatio n is that of primal grunts and scream s.
They refer to their universe as being "true", and ours as "false" or a weak
s
impression, and in actuality, theirs was created first. They refer to human Other than various large castle-like structures, mainly inhabited by
the
r as to how
as "light dwellers", as their world is darken ed in a similar manne , there are very few perman ently establis hed habitati ons.
es the domina ting factions
ours is lit. It thrives on the darkne ss of a "black sun", which emanat Most individuals and smaller groups utilize caves and tempor ary dwellin
gs.
of immen se negativ e power, which
blackness of their world. This is a source They often establish villages in unoccu pied areas, until driven off by a
the
exists at a great distance from their equivalent of our terran plane, where stronge r dominion's military force.
l bodies dwell and roam free. This is an extrem ely
demon s' physica
dream plane, and
fore boding place, which can be said to exist below our own The known hierarc hy of the higher or domina nt demon s was outline
d
human s may refer to it as "hell". in chapter s 4 and 5, as well as the numbe rs of legions control led by each.
As
These details were supposedly recorde d some three thousa nd years ago.
The coloring is predom inantly grey, heavily shadowed in blackness, with would be expected, over the centuri es, various change s would have occurre d,
y is
some areas of dark shades of brown, red, green and blue. The visibilit and the demon ic popula tion would natural ly have increas ed, probab ly
and dense, as the
said to be extremely poor, and the atmosp here is gaseous vastly. At that time, the legions were said to numbe r over 7,400,0
00
pe is mounta inous and rocky.
molecules are very close together. The landsca individuals, and these were strictly the military spirits. Demon s do
their
The seas are noxious and violently turbule nt. No vegetation exists on reproduce in a similar fashion as do human s, and it has been suggest
ed that
the excepti on of a very small variety of fungi, as no sunligh t is to two
world, with their current popula tion is well over one billion, and probab ly closer
life is present ,
presen t there to support such life. Also, very little animal billion. 5
few species that do manage to
other than certain beasts of burden . The
survive indepen dently on the demon ic world would be conside red horrific Their overall governing systems are monarc hial in nature, althoug
h
do
monste rs by human standar ds. Additionally, a fair variety of insects anarch ism is quite prevale nt, as well. There are numero us provinc es and
r the
thrive there. nations, several of which are domina nt, tending to invade and conque
provinc e has been
smaller and weaker factions. Occasionally, a minor
The natural laws of their universe are quite similar to that of the earth. successful in re-takin g lost propert y, but frequently the smaller groups
are
Fire
Although, these creatures seem to thrive on cold, as human s do on heat. reduced to foraging and nomad ic life. These groups are cultura lly tribal in
other than in acts of destruc tion. The forces of gravity and
is rarely used, nature, and generally hostile toward s outside rs.
control
magnetism are essentially identical to that of the human world. The
howeve r frequen t storms
of electricity has apparen tly not been harnessed;

153
lioetlc Evocation lioet:lc Evocation

Their evolution bas not followed the same path as humans whatsoever. compared to the devious and unscrupulous methods utilized by the modern
In fact, while our technology has advanced greatly over the centuries, theirs and "civilized" socialist politicians.
has probably digressed somewhat. Their general lifestyle has remained
virtually unchanged for an extremely long period of time. The environment Admittedly, democracy would always be preferable over violence by the
is extremely hostile, and survival of the fittest is the primary law of nature. majority of the human society, it should be noted that the demonic system
does possess some merits, as well as considerable detriments, as does the
Although the technology is probably available, to a certain degree, the socialist system itself. It is a matter of social standards which determines
demonic beings have not resorted to settling their disputes with firearms, either to be acceptable in the respective cultures. In fact, just several centuries
heavy artillery or weapons of mass destruction, and in this circumstance ago, the human system was not unlike the present demonic one. Again, it
6
alone, they could be considered more civilized than humans. Bladed is a matter of perspective.
weapons are frequently utilized, and their techniques of hand to hand
·combat are intensely savage, so much so as to be inconceivable to the human Humans consider themselves as the "highest", most evolved species in
mind. Violent battles occur regularly, and certain feudal disputes have existence; but doesn't that sound somewhat presumptuous? Are we the
apparently been raging for literally centuries. masters of our own destiny, or is this what we are led to believe by those who
tell us what we want to hear? Do we run our own lives, or are they
The dominant belief systems are basically paganistic, and several forms orchestrated by political leaders, who control our options? Does big business
are practiced. Each involve relatively comparable hierarchies of corres- hamper the conversion from electrical to solar power, or the development
ponding "deities", although few of these would be considered especially
esoteric. In fact, their systems would be considered quite primitive by
human standards, or perhaps "ancient" would be the appropriate term.
of a fuel efficient vehicle? Does the drug industry discourage alternative
medical cures of plague-like diseases, such as cancer and A.I.D.S.? Is it really
necessary to pollute our environment, and expose the population to
t
Only the dominant individuals seem to comprehend the integral human dangerous health risks? Are we indirectly responsible for the extinction of
belief system, and are aware of the basic theories of the universe, such as other life forms of this planet? Do we send our children to kill and die in
"creationism" and "science". foreign lands over matters that are plainly none of our business?

The vast majority of the general populous would be considered Since the answers to all of these questions rest in the affirmative, it
somewhat uneducated, and in fact, no formal education system is utilized. should be apparent that we as sentient beings, are not quite so superior as we
Self-preservation is the primary concern. mc!y prefer to believe. It is conceivable that other cultures might observe our
actions, and be appalled by the deeds of"civilized" society.
No monetary system has been established. Wealth is measured strictly
according to one's possessions and property. Of course, no governmental system is perfect, and an individual person
has a limited ability to effect change in their world. But before we criticize
Their knowledge of the physical sciences would be considered medieval other systems, perhaps our own faults should be recognized, examined and
by human standards. Also, their forms of art are primitive, mainly restricted
to crude pottery and stone carvings.
evaluated, before passing judgement on those of foreign cultures. The
philosophies of the demonic world may appear alien and disturbing to
humans, but no more so than ours would appear to them.
i
The art of magick, which for all intensive purposes has been completely
abandoned by humans, still plays an important role in the demonic culture.
The dominant individuals would all be considered adept sorcerers in their
l
own rights, and these beings have developed their magickal skills to
impressive levels. In fact, those individuals likely attained their dominant
status through magickal means. Usurpation and hostile takeover are the
accepted manners of advancement in their monarchial hierarchy. Although
this is a rather barbaric _system, it is considerably straightforward when
l
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il 1·
lioet:lc Evocat:lon
f,1 'I lioetlc Evocat:lon
., i

I:: I
APPENDIX A
THE TESTAMENT OF SOLOMON'

I. The Testament of Solomon, son of David, who was king in Jerusalem, and
amstered and controlled all spirits of the air, on the earth and under the earth.
By means of them, he also wrought all the transcendent works of the Temple,
telling of the authorities they wield against men, and by what angels these
demons are brought to naught, of the sage Solomon. Blessed art thou, 0 lord
God, who didst give to Solomon such authority. Glory to thee and might
unto the ages. Amen.

2. And behold, when the Temple of the city of Jerusalem was being built, and
when the artificers were working thereat, Ornias the demon came among
them toward sunset; and he took away the half of the pay of the chief-deviser's
little boy, as well as half his food. He also continued to suck the thumb of his
right hand every day. And the child grew thin, although he was very much
loved by the king.

3. So King Solomon called the boy one day, and questioned him, saying: "Do I
not love thee more than all the artisans who are working in the T emple of
I God? Do I not give thee double wages and a double supply of food? How is
it that day by day and hour by hour thou growest thinner?"

4. But the child said to the king: "I pray thee, 0 king. Listen to what has befallen
I all that thy chi.Id hath. After we are all released from our work on the Temple
of God, after sunset, when I lie down to rest, one of the evil demons comes
and takes away from me the half of my pay and half of m y food. Then he
takes hold of my right hand and sucks my thumb. And lo, m y soul is
oppressed, and so my body waxes thinner every day."

'
I
1~ /t
5. Now when I, Solomon heard this, I entered the Temple of God, and prayed
with all my soul, night and day, that the demon might be delivered into m y
hands, and that I might gain authority over him. And it came about through
m y prayer that grace was given to me from the Lord Sabaoth, by Michael his
archangel. He brought me a little ring, having a seal consisting of an engraved
stone, and said to me: "Take, Oh Solomon, king, son of David, the gift which
~ the Lord God has sent thee, the highest Sabaoth. With it thou shalt lock up
all the demons of the earth, male and female; and with their help thou shalt
build up Jerusalem. But thou must wear this seal of God. And this engraving
of the seal of the ring sent thee is a Pentalpha."

6. And I, Solomon was overjoyed, and praised and glorified the God of heaven
and earth. And on the morrow I called the boy, and gave him the ring, and

1C£
6ol!t1C Evocation liol!tlc Evocation

said to him: "Take this, and at the hour in which the demon shall come unto demon. And he commanded the great and bold demon, Ornias, to cut stones
thee, throw this ring at the chest of the demon, and say to him : 'In the _name at the Temple. And accordingly I, Solomon glorified the God o f heaven and
of God, King Solomon calls thee hither.' And then do thou come runnmg to Maker of the earth. And he bade Ornias come with his destiny, and I gave
me, without having any misgivings or fear in respect of aught thou mayest
hear on the part of the demon."
h im the seal, saying: "Away with thee, and bring me hither the prince of all the
demons." So Ornias took the finger-ring, and went off to Beelzeboul, who has
r
kingship over the demons. He said to him: "Hither! Solomon the king calls
7. So the child took the ring, and went off; and behold, at the customary hour thee." But Beelzeboul, having heard, said to him: "Tell me, who is th is
Ornias, the fierce demon, came like a burning fire to take the pay from _the
child. But the child, according to the instructions received from the kmg,
threw the ring at the chest of the demon, and said: "King Solomon ca~ls thee
Solomon of whom thou speakest to me?" Then Ornias threw the ring at the
chest of Beelzeboul, saying: "Solomon the king calls thee.'' But Beelzeboul
cried aloud with a mighty voice, and shot out a great burning flame of fire;
f
hither" And then he went off at a run to the king. But the demon cned out and he arose, and followed Ornias, and came to Solomon.
alouisaying "Child, why hast thou done this to me? Take th_e ring off me,
and I will render to thee the gold of the earth. Only take this off me, and
forebear to lead me away to Solomon."
14. And when I saw the prince of demons, I glorified the Lord God, Maker of
heaven and earth, and I said: "Blessed art thou, Lord God Almighty, who hast
f
given to Solomon, thy servant, wisdom, the assessor of the wise, and hast
8. But the child said to the demon: "As the Lord God of Israel liveth, I will not subjected unto me all the power of the devil.''
brook thee. So come hither." And the child came at a run, rejoicing, to the
king, and said: "I have brought the demon, 0 king, as thou didst command 15. And I questioned him, and said: "Who art thou?" The demon replied: "I am
me, O my master. And behold, he stands before th7gates o~ the court o~ thy Beelzeboul, the exarch of the demons. And all the demons have their chief
palace, crying out, and supplicating with a lo~d voice; offer.~ng me the silver seats close to me. And it is I who make manifest the apparition of each
and gold of the earth if I will only not bring lum unto thee. demon." And he promised to bring to me in bonds all the unclean spirits.
And I again glorified the God of heaven and earth, as I do always give thanks
9. And when Solomon heard this, he rose up from his throne, and went outside to him.
into the vestibule of the court of his palace; and there he saw the demon,
shuddering and trembling. And he said to him: "Who art thou?" And the 16. I then asked of the demon if there were females among them. And when he
demon answered: "I am called Ornias.'' told me that there were, I said that I desired to see them. So Beelzeboul went
off at high speed, and brought unto me Onoskelis, that had a very pretty
10. And Solomon said to him: "Tell me, Oh demon, to what zodiacal sign thou shape, and the skin of a fair-hued woman; and she tossed her hair.
art subject." And he answered: "To the Water-pourer. And those who a~e
consumed with desire for noble virgins upon earth, these I strangle. But m 17. And when she was come, I said to her: "Tell me, who art thou?" But she said
case there is disposition to sleep, I am changed into three forms. Whenever to me: "I am called Onoskelis, a spirit wrought, lurking upon the earth. There
men come to be enamored of women, I metamorphose myself into a comely
female; then I take hold of the men in their sleep, and play with _them. And
after a while I again take to my wings, and fly to heavenly regwns. _I also
is a golden cave where I lie. But I have a place that ever shifts. At one time I
strangle men with a noose; at another, I creep up from the nature to the arms.
But my most frequent dwelling-places are the precipices, caves, ravines.
l
appear as a lion, and 1 am commanded by all the demons. I am offsprmg of Oftentimes, however, do I consort with men in the semblance of a woman,
the archangel Uriel, the power of God." and above all with those of a dark skin. For they share my star with me; since
they it is who privately or openly worship my star, without knowing that they
fL
11. I, Solomon, having heard the name of the archangel, prayed and glo~ified harm themselves, and but whet my appetite for further mischief. For they
God, the Lord of heaven and earth. And I sealed the ~lemon and set hm~ to wish to provide money by means of memory, but I supply a little to those who
work at stone cutting, so that he might cut the stones 111 the Temple, which,
lying along the shore, had been brought by the Sea of.Arabia. But he, fearful
of the iron, continued and said to me: "I pray thee, Kmg Solomo~, l_et me go 18.
worship me fairly."

And I Solomon questioned her about her birth, and she replied: "I was born
l
free; and I will bring you all the demons.'' And as he was not willmg to be of a voice untimely, the so-called echo of a man's ordure, dropped in a wood."
subject to me, I prayed the archangel Uriel to come and succor me; and I
forthwith beheld the archangel Uriel coming down to me from the heavens. 19. And I said to her: "Under what star dost thou pass?" And she answered me:
"Under the star of a full moon, for the reason that the moon travels over most
12. And the angel bade the whales of the sea c~me out of th 7abyss. _And he cast things." Then I said to her: "And what angel frustrates thee?" And she said to
his destiny upon the ground, and that destmy made subject to him the great me: "He that in thee is reigning.'' And I thought that she mocked me, and

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6oeti c Evoca tion

" But I smiled,

"I am subjec ted to I pray thee, King Solomon, conde mn me not to go into water.
bade a soldier strike her. out she cried aloud, and said: and said lo him: "As the Lord God of my fathers liveth, I will lay iron on thee
and by the angel Joel."
thee, Oh king, by the wisdom of God given to thee, to wear. But thou shalt also make the clay for the entire constr uction of the
e, treadin g it down with thy feet." And I ordere d them to give him ten
in the buildin g of Templ
20. So I comm anded her to spin the hemp for the ropes used waler-jars to carry water in. And the demon groane d
terribly, and did the
accord ingly, when I had sealed and bound her, she was e that fierce demon
the house o f God; and
night and day spinni ng the work I ordere d him to do. And this I did, becaus
so overco me and brough t to naugh t as to stand ed God, who gave
Asmod eus knew even the future. And I Solom on glorifi
the fish and its gall I
hemp. wisdo m to me, Solom on his servant. And the liver of
eus, because of his
and instant ly there hung on the spike of a reed, and burned it over Asmod
21. And I at once bade anothe r demon to be led unto me; being so strong , and his unbear able malice was thus frustra ted.
, and 1 asked him: "Who art
approa ched me the demon Asmodeus, bound
on me a glance of anger and rage, and said: "And who art boul, the prince of
thou?" But he shot
ed as thou art, answe rest thou me?" 26. And I summ oned him again to stand befo re me, Beelze
thou?" And I said to him: "Thus punish down on a raised seat of honou r, and said to him: "Why
answer thee, for thou art a son demon s, and sat him
to me: "But how shall I said to me: "Because I alone
But he, with rage, said
by a daugh ter of man, so that no art thou alone, prince of the demon s?" And he
of man; where as I was born an angel's seed . am left of the angels of heaven that came down. For I was first angel in the
kind addres sed to the earth born can be overw eening contro l all those who are
word of our heavenly first heaven , being entitle d Beelze boul. And now I
call it, some the Wain,
Where fore also my star is bright in heaven, and men bound in Tartar us. But I too have a child, and he haunts
the Red Sea. And
So ask me not many
and some the dragon's-child. I keep near unto this star. on any suitabl e occasi on he comes u p to me again, being subjec t to me; and
for thy kingdo m also after a little time is to be disrup ted, and thy glory I suppo rt him."
things; reveals to me what he has done, and
will be thy tyrann y over us; and then we shall
is but for a season . And short
manki nd, so that they shall revere us as if we were yment ?" And he
again have free range over
of the angels set over us." 27. I, Solom on said unto him: "Beelzeboul, what is thy emplo
gods, not knowi ng, men that they are, the names destroy kings. I ally myself with foreign tyrants . And my own
answered me: "I
the latter may believe in them and be
ly, and ordere d him demon s I set on to men, in order that
22. And I, Solom on, on hearing this, bound him more careful lost. And the chosen servan ts of God, priests and faithfu l men, I excite unto
thongs of ox-hid e, and to tell me humbl y what was his lawless deeds; and they obey me,
to be flogged with desires for wicked sins, and evil heresies, and
answer ed me thus: "[ am called for
name and what was his business. And he and I bear them on to destru ction. And inspire men with envy, and desire
s, and my busine ss is to plot agains t the newly evil things. And I will destro y
Asmod eus among mortal murde r, and for wars and sodom y, and other
sever them utterly by
wedded, so that they may not know one anothe r. And 1 the world."
, and estran ge
many calamities, and 1 waste away the beauty of virgin women
sayest, in the Red
their hearts ." 28. So I said to him: "Bring to me thy child, who is, as thou
him to thee. But there shall come
he answe red me: "I Sea." But he said to me: "I will f)Ot bring
23. And I said to him: "ls this thy only busine ss?" And to me anothe r demon , called Ephipp as. Him will I bind, and he will bring
of madne ss and desire, when they have wives of their to him: "How comes thy son to
transport men into fits
day to others that him up from the deep unto me." And I said
own, so that they leave them, and go off by night and be in the depth of the sea, and what is his name? " And he answer ed me: "Ask
with the result that they comm it sin, and fall into me. Howev er, he will come to thee by
belong to other m en; me not, for thou canst not learn from
murde rous deeds." my comm and, and will tell thee openly ."
saying: "Fear God,
24. And I adjure d him by the name of the Lord Sabaot h, 29. I said to him: "Tell me by what angel th ou art frustra ted."
And he answered:
me by what angel thou art frustra ted," But he said: "By God, called by the Hebrew s
Asmod eus, and tell
God. But the liver and "By the holy and precious name of the Almighty
Raphael, the archangel that stands before the throne of rs, of which the sum is 644, and among the Greeks it is
ashes of the tamari sk." I by a row of numbe
gall of a fish put me to flight, when smoke d over by the great name of the
me. For I am Solom on, son Emma nuel. And if one of the Roman s adjure me
again asked him, and said: "Hide not aught from st." power Eleeth, I disapp ear at once."
Tell me the name of the fish which thou revere
of David, King of Israel.
Glano s by name, and is found in the rivers of d him to saw up
And he answe red: "It is the
30. 1, Solom on was astoun ded when I heard this; and I ordere
Assyria; where fore it is that I roam about in those parts." Theba n marble s. And when he began to saw the marble s, the other demon s
Beelzeboul.
Asmodeus?" And he cried out with a loud voice, howling because of their king
25. And I said to him: "Hast thou nothing else about thee,
power of God knowe th, which hath bound me with
answe red: "The
that whatev er I have told thee is true.
indissoluble bonds of yonde r one's seal,

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31. But I, Solomon questioned him, saying: "If thou wouldst gain a respite,
discourse to me about the things in heaven." And Beelzeboul said: "Hear, Oh
king, if thou burn gum, and incense, and bulbs of the sea, with nard and
fifth: "I am Power." The sixth: "I am Error." The seventh: " I am the worse of
all, and our stars are in heaven. Seven stars humble in sheen, and all together.
f
And we are called as it were goddesses. We change our place all together, and
saffron, and light seven lamps in an earthquake, thou wilt firmly fix thy house. together we live, sometimes in Lydia, sometimes in Olympus, sometimes in
And if, being pure, thou light them at dawn in the sun alight, then wilt thou a great mountain."
see the heavenly dragons, how they wind themselves along and drag the
chariot of the sun." • 35. So I, Solomon questioned them one by one, beginning with the first, and
going down to the seventh. The first said: "I am Deception, I deceive and
32. And I, Solomon, having heard this, rebuked him, and said: "Silence for the weave snares here and there. I whet and excite heresies. But I have an angel
present, and continue to saw the marbles as I commanded thee." And I, who frustrates me, Lamechalal."
Solomon praised God, and commanded another demon to present himself to
me. And one came before me who carried his face high up in the air, but the 36. Likewise also the second said: "I am strife, strife of strifes. I bring ti mbers,
rest of the spirit curled away like a snail. And it broke through the few stones, hangers, my weapons on the spot. But I have an angel who frustrates
soldiers, and raised also a terrible dust on the ground, and carried it upwards; me, Baruchiachel."
and then again hurled in back to frighten us, and asked what questions I could
ask as a rule. And I stood up, and spat on the ground in that spot, and sealed 37. Likewise also the third said: "I am called Klothod, which is battle, and I cause
with the ring of God. And forthwith the dust-wind stopped. Then I asked the well-behaved to scatter and fall foul one of the other. And why do J say
him, saying: "Who art thou, 0 wind?" Then he once more shook up a dust, so much? I have an angel that frustrates me, Marmarath."
and answered me: "What wouldst thou have, King Solomon?" I answered
him: "Tell me what thou art called, and I would fain ask thee a question. But 38. Likewise also the forth said: "I cause men to forget their sobriety and
so far I give thanks to God who has made me wise to answer their evil plots." moderation. I part them and split them into parties; for strife follows me
hand in hand. I rend the husband from the sharer of his bed, and children
33. But the demon answered me: "I am the spirit of the ashes (Tephras)." And I from parents, and brothers from sisters. But why tell so much to my despite?
said to him: "What is thy pursuit?" And he said: "I bring darkness on men, I have an angel that frustrates me, the great Balthial."
and set fire to fields; and I bring homesteads to naught. But most busy am I
in summer. However, when I get an opportunity, I creep into corners of the
wall, by night and day. For I am offspring of the great one, and nothing less."
39. Likewise also the fifth said: "I am Power. By power I raise up tyrants and tear i
down kings. To all rebels I furnish power. I have an angel that frustrates me,
Accordingly I said to him: "Under what star dost thou lie?" And he answered: Asteraoth."
"In the very tip of the moon's horn, when it is found in the south. There is
my star. For I have been bidden to restrain the convulsions of the hermitertian
fever; and this is why many men pray to the hermitertian fever, using these
40. Likewise also the sixth said: "I am Error, Oh King Solomon. And I will m ake f
thee to err, as I have before made thee to err, when I caused thee to slay thy
three names: Bultala, Thalia!, Melchal. And I heal them." And I said to him: own brother. I will lead you into error, so as to pry into graves; and I teach
"I am Solomon; when therefore thou wouldst do me harm, by whose aid dost
thou do it?" But he said to me: "By the angel's, by whom also the third day's
them that d ig, and I lead errant souls away from all piety, and many other evil
traits are mine. But I have an angel that frustrates me, Uriel."
1
fever is lulled to rest." So I questioned him, and said: "And by what name?"
And he answered: "That of the archangel Azael." And I summoned the 41. Likewise also the seventh said: "I am the worst, and J make thee worse off than
archangel Azael, and set a seal on the demon, and commanded him to seize thou wast; because I will impose the bonds of Artemis. But the locust, will set
great stones, and toss them up to the workmen on the higher parts of the me free, for by means thereof is it fated that thou shalt achieve my desire. For
Temple. And, being compelled, the demon began to do what he was bidden if one were wise, he would not turn his steps toward me."
to do.
42. So I, Solomon, having heard and wondered, sealed them with my ring; and
34. And I glorified God afresh who gave me the authority, and ordered another since they were so considerable, I bade them dig the foundations of the
demon to come before me. And there came seven spirits, females, bound and Temple of God. For the length of it was 250 cubits. And I bade them be
woven together, fair in appearance and comely. And I, Solomon, seeing them, industrious, and with one murmur of joint protest, they began to perform the
questioned them and said: "Who are ye?" But they, with one accord, said with tasks enjoined.
one voice: "We are of the thirty-three elements of the cosmic ruler of the
darkness." And the first said: "I am Deception." The second: "I am Strife." 43. But I, Solomon glorified the Lord, and bade another demon come before me.
The third: "I am Klothod, which is battle." The fourth: "I am Jealousy." The And there was brought to me a demon having all the limbs of a man, but

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liaet:ic Evocatio n

48. And I, Solomon said to him: "What is thy name?" And he answered: "Staff'
without a head. And I, seeing him, said to him: "Tell me, who art thou?" And (Rabdos). And I said to him: "What is thine employme nt? And what results
he answered: "I am a demon." So I said to him: "Which?" And he answered
canst thou achieve?" And he replied: "Give me thy man and I will lead him
me: "I am called Envy. For I delight to devour heads, being desirous to secure away into a mountain ous spot, and will show him a green stone, tossed to and
for myself a head; but I do not eat enough, but am anxious to have such a
fro, with which thou mayest adorn the Temple of the Lord God."
head as thou hast."
49. And I, Solomon, on hearing this, ordered my servant to set off with him, and
44. I, Solomon, on hearing this, sealed him, stretching out my hand against his to take the finger-ring bearing the seal of God with him. And I said to him:
chest. W hereon the demon leapt up, and threw himself down, and gave a
"Whoever shall show thee the green stone, seal him with this finger-ring. And
groan, saying: "Woe is me! Where am I come to? Oh traitor Ornias, I cannot
mark the spot with care, and bring me the demon hither. And the demon
see!" So I said to him: "I am Solomon. Tell me then how thou dost manage showed him the green stone, and he sealed it, and brought the demon to me.
to see." And he answered me: "By means of my feelings." I then, Solomon, And I, Solomon decided to confine with my seal on my righ t hand the two,
having heard his voice come up to me, asked him how he managed to speak.
the headless demon, likewise the hound, that was so huge; he should be bound
And he answered me: "I, Oh King Solomon, am wholly voice, for I have as well. And I bade the hound keep safe the fiery spirit, so that lamps as it
inherited the voices of many men. For in the case of all men who are called
were might by day and night cast their light through its maw on the artisans
dumb, it is I who smashed their heads, when they were children and had
at work.
reached their eighth day. Then when a child is crying in the night, I become
a spirit, and glide by means of his voice. In the crossways also I have many And I, Solomon took from the mine of that stone 200 shekels forthe supports
50.
services to render, and my encounter is fraught with harm. For I grasp in an of the table of incense, which was similar in appearanc e. And I, Solomon
instant a man's head, and with my hands, as with a sword, I cut it off, and put glorified the Lord God, and then closed round the treasure of that stone. And
it on to myself. And in this way, by means of a fire which is in me, through I ordered afresh the demons to cut marble for the construct ion of the house
my neck it is swallowed up. It is I that sends grave mutilation s and incurable of God. And I, Solomon prayed to the Lord, and asked the hound, saying: "By
on men's feet, and inflict sores." what angel art thou frustrated?" And the demon replied: "By the great
Brieus."
45. And I, Solomon, on heari ng this, said to him: "Tell me how thou dost
discharge forth the fire? Out of what sources dost thou emit it?" And the 51. And I praised the Lord God of heaven and earth, and bade another demon
spirit said to me: "From the Day-star. For here hath not yet been found that come forward to me; and there came before me one in the form of a lion
Elburion, to whom men offer prayers and kjndle lights. And his name is roaring. And he stood and answered me, saying: "Oh kjng, in the form which
invoked by the seven demons before me. And he cherishes them." I have, I am a spirit quite in capable of being perceived. Upon all m an who
lie prostrate with sickness I leap, corning stealthily along; and I render the
46. But I said to him: "Tell me his name." But he answered: "I cannot tell thee. man weak, so that his habit of body is enfeebled. But I have also another glory,
For if I tell his name, I render myself incurable. But he will come in response Oh king. I cast out demons, and I have legions under my control. And I am
to his name." And on hearing this, I Solomon said to him: "Tell me then, by capable of being received in my dwelling-places, along with all the demons
what angel thou art frustrated?" And he answered: "By the fiery flash. of belonging to the legions under me." But I, Solomon, on hearing this, asked
lightning." And I bowed myself before the Lord God of Israel, and bade h 1m him: "What is thy name?" But he answered: "Lion-bea rer, Rath in kind."
remain in the keeping of Beelzeboul until lax should come. And I said to him: "How art thou frustrated along with thy legions? What
angel is i.t that frustrates thee?" And he answered: "If I tell thee my name, I
47. Then I ordered another dem.o n to come before me, and there came into my bind not myself alone, but also the legion of demons under me."
presence a hound, having a very large shape, and it spoke with a loud voic,e,
and said: "Hail, Lord, King Solomon! " And I, Solomon was astounded . I said
52. So I said· to him: "I adjure thee in the name of the God Sabaoth, to tell me by
to it: "Who art thou, Oh hound?" And it answered: "I do indeed seem to thee
what name thou art frustrated along with thy host." And the spirit answered
to be a hound, but before thou wast, Oh King Solomon, I was a man, that
me: "The 'great among men', who is to suffer many things at the hands of
wrought many unholy deeds on earth. I was surpassingly learned in letters,
men, whose name is the figure 644, which is Emmanue l; it is he who has
and was so mighty that I could hold the stars of heaven back. And many
bound us, and who will then come and plunge us from the steep under water.
divine works did I prepare. For I do harm to men who follow after our star,
He is noised abroad in the three letters which bring him down."
and tum them to it, and I seize the frenzied men by the larynx, and so destroy
them." And I, Solomon, on hearing this, glorified God, and condemne d his legion to
53.
carry wood from the thicket. And I condemne d the lion- shaped on~ himself

165
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to saw up the wood small with his teeth, for burning in the unquenchable
furnace for the Temple of God.
of children, and the making their ears lo be deaf, and the working of evil to
their eyes, and the binding their mouths with a bond, and the ruin of their
I
minds, and paining of their bodies."
54. And I worshipped the Lord God of Israel, and bade another demon come
forward. And there came before me a dragon, three-headed, of fearful hue. 59. When l, Solomon heard this, I marvelled at her appearance, for l beheld all
And I questioned him: "Who art thou?" And he answered me: "I am a her body to be in darkness. But her glance was altogether brigh t and green,
caltrop-like spirit, whose activity is in three lines. But I blind children in and her hair was tossed wildly, like a dragons; and the whole of her limbs were
women's wombs, and twirl their ears round. And I make them deaf and mute. invisible. And her voice was very clear as it came to me. And I cunningly said:
And I have again in my third head means of slipping in. And I smite men in "TeU me by what angel thou art frustrated, Oh evil spirit?" But she answered
the limbless part of the body, and cause them to fall down, and foam, and me: "By the angel of God called Afarof, which is interpreted Raphael, by
grind their teeth. But I have my own way of being frustrated, Jerusalem being whom I am frustrated now and for all time. His name, if any man know it,
signified in writing, unto the place called 'of the head'. For there is
fore-appointed the angel of the great counsel, and now he will openly dwell
on the cross. He doth frustrate me, and to him am I subject."
and write the same on a woman in childbirth, then I shall not be able to enter
her. Of this name the number is 640." And l Solomon having heard this, and
having glorified the Lord, ordered her hair to be bound, and that she should
f
be hung up in front of the Temple of God; that all the children of Israel, as
55. "But in the place where thou sittest, Oh King Solomon, standeth a column in they passed, might see it, and glorify the Lord God of Israel, who had given me
the air, of purple. The demon called Ephippas hath brought it up from the this authority, with wisdom and power from God, be means of this signet.
Red Sea, from inner Arabia. It is he that shall be shut up in a skin-bottle and
brought before thee. But at the entrance of the Temple, which thou hast 60. And I again ordered another demon to come before me. And there came,
begun to build, Oh King Solomon, lies stored much gold, which dig thou up rolling itself along, one in appearance like to a dragon, but having the face and
and carry off." And I Solomon sent my servant, and found it to be as the bands of a man. And all its limbs, except its feet, were those of a dragon; and
demon told me. And I sealed him with my ring, and praised the Lord God. it had wings on its back. And when I beheld it, I was astonished, and said:
"Who art thou, demon, and what art thou called? And whence hast thou
56. So I said to him: "What art thou called?" And the demon said: "I am the crest come? Tell me."
of dragons." And I bade him make bricks in the Temple. He had human
hands. 6 I. And the spirit answered and said: "This is the first time I have stood before
thee, Oh King Solomon. I am a spirit made into a god among men, but now
57. And I adored the Lord God of Israel, and bade another demon present brought to naught by the ring and wisdom vouchsafed to thee by God. Now
himself. And there came before me a spirit in woman's form, that had a head I am the so-called winged dragon, and I chamber not with many women, but
without any limbs, and her hair was dishevelled. And I said to her: "Who art only with a few that are of fair shape, which possess the name of x:uli, of this
thou?" But she answered: "Nay, who art thou? And why dost thou want to star. And I pair with them in the guise of a spirit winged in form , coitum
hear concerning me? But, as thou wouldst learn, here I stand bound before habens per nates. And she on whom I have leapt goes heavy with child, and
thy face. Go then into the royal storehouses and wash thy hands. The sit
down afresh before thy tribunal, and ask me questions; and thou shalt learn,
that which is born of her becomes eros. But since such offspring cannot be
carried by men, the woman in question breaks wind. Such is my role.
1
Oh king, who I am." Suppose then only that I am satisfied, and all the other demons m olested and
disturbed by thee will speak the whole truth. But those composed of fire will
58. And I, Solomon did as she enjoined me, and restrained myself because of the cause to be burned up by fire the material of the logs which is to be collected
wisdom dwelling in me: in order that I might hear of her deeds, and by them for the building in the Temple."
reprehend them, and manifest them to men. And I sat down, and said to the
demon: "Who art thou?" And she said: "I am called among men Obizuth; and 62. And as the demon said this, I saw the spirit going forth from his mouth, and
by night I sleep not, but go my rounds over all the world, and visit women in it consumed the wood of the frankincense-tree, and burned up all the logs
childbirth. And divining the hour I take my stand; and if I am lucky, I which we had placed in the Temple of God. And l, Solomon saw what the
strangle the child. But if not, l retire to another place. For I cannot for a spirit had done, and l marvelled.
single night retire unsuccessful. For I am a fierce spirit, of myriad names and
many shapes. And now hither, now thither I roam. And to western parts I go 63. And, having glorified God, l asked the dragon-shaped demon, and said: "Tell
my rounds. But as it now is, though thou hast sealed me round with the ring me, by what angel art thou frustrated?" And he answered: "By the great angel
of God, thou hast done nothing. I am not standing before thee, and thou wilt which has its seat in the second heaven, which is called in Hebrew Bazazath.
not be able to command me. For I have no work other than the destruction And I, Solomon, having heard this, and having invoked his angel, condemned

166 167
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Goetlc Evocatio n

him to saw up marbles for the building of the Temple of God; and I praised 67. And having praised God, I command ed another spirit to come before me; and
God, and command ed another demon to come before me. there came before my face another demon, having in front the shape of a
horse, but behind of a fish. And he had a mighty voice, and said to me: "Oh
And there ca me before my face another spirit, as it were a woman in the form King Solomon, I am a fierce spirit of the sea, and I am greedy of gold and
64.
she had. But on her shoulders she had two other heads with hands. And I silver. I am such a spirit as rounds itself and comes over the expanses of the
asked her, and sai<l: "Tell me, who art thou?" And she said to me: " I am water of the sea, and I trip up the men who sail thereon. For I round myself
Enepsigos, who also have a myriad names." And I said to her: "By what angel into a wave, and transform myself, and then throw myself on ships and come
art thou frust rated?" But she said to me: "What seekest, what askest thou? 1 right in on them. And that is my business, and my way of getting hold of
undergo changes, like the goddess I am called. A~d I change again, and pass money and men. For I take the men, and whirl them round with myself, and
into possession of another shape. And be not desirous t~erefore to know all hurl the men o ut of the sea. For I am not covetous of men's bodies, but cast
that concerns me. But since thou art befo re me for this much, hearken. I them up out of the sea so fa r. But since Beelz.ebo ul, ruler of the spirits of air
have my abode in the moon, and for that reason I possess three fo~ms. ".'-I and of those under the earth, and lord of earthly ones, hath a joint kingship
times I am magically invoked by the wise as Kronos. At other times, ~n with us in respect of the deeds of each one of us, therefore I went up from the
sea,.,,
connectio n with those who bring me down, I come down and appear m
another shape. The measure of the element is inexplicable and indefinable,
and not to be frustrated. I then, changing into these three forms, come down 68. "But I also have another character and role. I m~tamorp hose myself into
waves, and come up from the sea. And I show myself to men, so that those on
and become such as thou seest me; but I am frustrated by the angel Rathanael,
earth call me Kuno Pasion, because I assume the human form. And my name
who sits in the third heaven. This then is why I speak to thee. Yonder temple
is a true one. For by my passage u p into men, I send forth a certain nausea.
cannot contain me."
I came then to take counsel with the prince Beelzeboul; and he bound me and
deliver me into thy hands. And I am here before thee because of this seal, and
J, Solomon therefore prayed to my God, and I invoked th~ angel_ of wh~m
65.
Enepsigos spoke to me, and used my seal. And I sealed her with a tnple cham, thou dost now torment me. Behold now, in two o r three days the spirit that
converseth with thee will fail, because I shall have no waler."
and placed beneath her the fastening of the chain. I used the seal of God, and
the spirit prophesied to me, saying: "This is what thou, King _So!omon, doe~t
69. And I said to him: "Tell me by what angel thou art frustrated ." And he
to us. But after a time thy kingdom shall be broken, and agam 111 season t_h1s
answered: "By lameth." And I glorified God. I comm anded the spirit to be
Temple shall be driven asunder; and all Jerusalem shall be undone ~y the Kmg
of the Persians and Medes and Chaldeans. And the vessels of this Temp_le, thrown in to a phial along with ten jugs of sea-water of two measures each.
And I sealed them round above with marbles and asphalt and pitch in the
which thou makest, shall be put to servile uses of the gods; and along with
mou th of the vessel. And having sealed it with my ring, I ordered it to be
them all the jars, in which thou dost shut us up, shal~be broken ?Y the hands
of men. And then we shall go forth in great power hither and thither, and be deposited in the Temple of God. And I ordered ano ther spirit to come before
dissemina ted all over the world. And we.shall lead astray the inhabited world me.
for a long season, until the Son of God is stretched uron the cross. For never
before d oth arise a king like unto him, one fr ustratmg us all, whose mo ther 70. And there came before my face another enslaved sp irit, having obscurely the
shall not have contact with man. Who else can receive such authority over fo rm of a man, with gleaming eyes, and bearing in his hand a blade. And I
asked: "Who art thou?" But he answered: "I am a lascivious spirit,
spirits, except he, whom the first devil will seek to tempt, but will not prevail
over? The number of h is name is 644, which is Emmanuel. W herefore, Oh engendere d of a giant man who died in the massacre in the time of the giants."
King Solomon, thy time is evil, and thy years short and evil, and to thy servant I said to him: "Tell me what thou art employed o n upon the earth, and where
thou hast thy dwelling."
shall thy kingdom be given."

And I, Solomon, having heard this, glorified God. And though I marvelled at 7 I. And he said: "My dwelling is in fruitful places, but my procedure is this. I seat
66. myself beside the men wh o pass along among the tombs, and in untimely
the apology of the demon, I did not credit it u~til it came true. And I did not
b elieve their words; but when they were reahzed, then I understoo d, and at season I assume the form of the dead; and if I catch any one, I at once destroy
. my death I wrote this Testamen t to the children of Israel, an? gave it to them, him with my sword. But if ! cannot destroy him, I cause him to be possessed
so that they might know the powers of the demons and their shapes, an~ the with a demon, and to devour his own flesh, and the hair to fall off his ch in. "
names of their angels, by which these demons are frustrated. And I glorified But I said to him: "Do thou then be in fear of the God of heaven and of earth,
the Lord God of Israel, and command ed the spirit to be bound with bo nds and tell me by what angel thou art frustrated ." And he answered: "He
destroys me who is to become Savior, a man whose number, if any one shall
indissolub le.
write it on his forehead, he will defeat me, and in fear I shall quickly retreat.

168 169
Goel:ic: Evoc:at:lon Goet:lc: Evoc:at:lon

And, indeed, if any one writt this sign upon him, I shall be in fear." And I 80. And the ninth said: "I am called Kurtael. I send colics in the bowels. I induce
Solomon, on hearing this, and having glorified the Lord God, shut up this pains. If! hear the words, 'laoth, imprison Kurtael', I at once retreat."

72.
demon like the rest.

And I commanded another demon to come before me. And there came
before my face thirty-six spirits, their heads shapeless like dogs, but in
themselves they were human in form; with faces of asses, faces of oxen, and
81.

82.
The tenth said: "I am called Metathiax. I cause the reins to ache. If I hear the
words, 'Adonael, imprison Metathiax', I at once retreat. "

The eleventh said: "I am called Katanikotael. I create strife and wrongs in
r
faces of birds. And I, Solomon, on hearing and seeing them, wondered, and men's homes, and send on them hard temper. If any one would be at peace
I asked them and said: "Who are you?" But they, of one accord with one in his home, let him write on seven leaves of laurel the names of the angel that
voice, said: "We are the thirty-six elements, the world-rulers of this darkness. frustrates me, along with these names: Iae, leo, sons of Sabaoth, in the name
But, Ob King Solomon, thou wilt not wrong us nor imprison us, nor lay of the great God let him shut up Katanikotael. Then let him wash the
command on us; but since the Lord God has given thee authority over every laurel-leaves in water, and sprinkle his house with the water, from within to
spirit, in the air, and on the earth, and under the earth, therefore do we also the outside. And at once I retreat."
present ourselves before thee like the other spirits, from ram and bull, from
both twin and crab, lion and virgin, scales and scorpion, archer, goat-horned, 83. And the twelfth said: "I am called Saphathorael, and I inspire partisanship in

73.
water-pourer, and fish."

Then I, Solomon invoked the name of the Lord Sabaoth, and questioned each
men, and delight in causing them to stumble. If any one will write on paper
the names of angels, laeo, lealo, loelet, Sabaoth, Ithoth, Bae, and havin g
folded it up, wear it round his neck or against his ear, I at once retreat and
l
in turn as to what was its character. And I bade each one come forward and dissipate the drunken fit."
tell of its actions. Then the first one came forward, and said: "I am the first
decanus of the zodiacal circle, and I am called the ram, and with me are these
two." So I put them to the question: "Who are ye called?" The first said: "!,
84. The thirteenth said: "I am called Bothothel, and I cause nervous illness by my
assaults. If I hear the name of the great 'Adonael, imprison Bothothel', I at
f
O Lord, am called Ruax, and I cause the heads of men to be idle, and I pillage once retreat."
their brows. But let me only hear the words, 'Michael, imprison Ruax', and I
at once retreat." 85. The fourteenth said: "I am called Kumeatel, and I inflict shivering fits and
stupor. If only I hear the words: 'Zoroel, imprison Kumeatel', I at once
74. And the second said: "I am called Barsafael, and I cause those who are subject retreat."
to my hour to feel the pain of migraine. If only I hear the words, 'Gabriel,
imprison Barsafael', at once I retreat." 86. The fifteenth said: "I am called Roeled. I cause cold and frost and pain in the
stomach. Let me only hear the words: 'lax, bide not, be not warmed, for
75. The third said: "I am called Arotosael. I do harm to eyes, and grievously Solomon is fairer than eleven fathers', I at once retreat."
injure th~ m. Only let me hear the words, 'Uriel, imprison Aratosael', at once
0
I retreat. 87. The sixteenth said: "I am called Atrax. I inflict upon men fevers, irremediable
and harmful. If you would imprison me, chop up coriander and smear it on
76. The fifth said: "I am called Iudal, and I bring about a block in the ears and the lips, reciting the following charm: 'The fever which is from dirt. I exorcise

77.
deafness of hearing. [fl hear, 'Uruel, imprison !dual', at once I retreat."

The Sixth said: "I am called Sphendonael. I cause tumours of the parotid
thee by the throne of the most high God, retreat from dirt and retreat from
the creature fashioned by God.' And at once I retreat." l
gland, and inflammations of the tonsils, and tetanic recurvation. If I hear, 88. The seventeenth said: "I am called leropael. On the stomach of men I sit, and

78.
'Sabrael, imprison Sphendonael', at once I retreat."

And the seventh said: "I am called Sphandor, and I weaken the strength of the
cause convulsions in the bath and in the road; and wherever I be found, or
find a man, I throw him down. But if any one will say to the afflicted into
their ear these names, three times over, into the right ear: 'Iudarize, Sabune,
l
shoulders, and cause them to tremble; and I paralyze the nerves of the hands, Denoe', I at once retreat."
and I break and bruise the bones of the neck. And I suck out the marrow.
But if I hear the words, 'Arael, imprison Sphandor', I at once retreat." 89. The eighteenth said: "I am called Buldumech. I separate wife from husband
and bring about a grudge between them. If any one write down the names of
l
79. And the eighth said: "I am called Belbel. I distort the hearts and minds of thy sires, Solomon, on paper and place it in the ante-chamber of his house, I
men, If I hear the words, 'Arael, imprison Belbel', I at once retreat." retreat thence. And the legend written shall be as follows: 'The God of Abram,
l
170 17 1
 Goetlc Evocation
Goetlc Evocation

100. The thirtieth said: "I am called Alleborith. !fin eating fish o ne has swallowed
and the God of Isaac, and the God of Jacob commands thee - retire from this a bone, then he must take a bone from the fish and cough, and at once I
h ouse in peace.' And at once I retire." retreat." •
90. T he nineteenth sa id: "I am called Naoth, and I take my seat on the knees of IOI. The thirty-first said: "I am called 1-lephesikirc th, and cause lingering disease.
men. If any one write on paper: 'Phnunoboeol, depart Naoth, and touch thou If yo u throw salt, rubbed in the hand, into oil and smear it o n th e patient,
not the neck', I at once retreat." saying: 'Seraphim, Cherubim, help me!' lat once retire."
91. The twentieth said: "I am called Mardero. I send on men incurable fever. If 102. The thirty-secon d said: "[ am called Ichthion. I paralyze muscles and confuse
any one write o n the leaf of a book: 'Sphener, Rafael, retire, drag me not them. If I hear: 'Adonaeth, help!' I at once retire."
about, flay me not', and tie it round his neck, I at once retreat."
103. The thirty-third said: "I am called Agchonion. I lie among swaddling-clothes
92. The twenty- first said: "I am called Alath, and I cause coughing and and in the precipice. And if any one write on fig-leaves 'Lycurgos', taking
hard-breath ing in children. If any one write this on paper: 'Rorex, do thou away one letter at a time, and write it, reversing the letters, I retire at once.
pursue Alath', and fasten it round his neck, I at once retire." 'Lycurgos, ycurgos, kurgos, yrgos, gos, os.'"

93. The twenty-thir d said: "I am called Nefthada. I cause the reins to ache, and 104. The thirty-fourt h said: "I am called Autothirth. I cause grudges and fight ing.
[ bring about dysury. If any one write on a plate of tin the words: ' Iathoth, Therefore I am frustrated by Alpha and Omega, if written down. "
Uruel, Nephthada. ' and fasten it round the loins, I at once retreat."
105. The thirty-fifth said: "l am called Phthenoth. I cast the evil eye on every man.
94. The twenty-fourth said: "I am called Akton. I cause ribs and lumbic muscles Therefore, the eye much-suffering, if it be drawn, frustrates me."
to ache. If one engrave on copper material, taken from a ship which has
missed its anchorage, this: 'Marmaraot h, Sabaoth, pursue Akton', and fasten I 06. The thirty-sixth said: "I am called Bianakith. I have a grudge against the body.
it round the loin, I at once retreat." I lay waste houses, I cause flesh to decay, and all else that is similar. If a man
write on the front-door of his house: 'Melto, Ardu, Anaath ', I flee from that
95. The twenty-fifth said: "I am called Anatreth, and I send burnings and feve rs place."
into the entrails. But if I hear: 'Arara, Charara', instantly do I retreat."
107. And I, Solomon, when I heard this, glorified the God of heaven and earth.
96. The twenty-sixth said: "I am called Enenuth. I steal away men's minds, and And l commande d them to fetch water in the Temple of God. And I
change their hearts, and make a man toothless. If one write: 'Allazool, pursue furthermor e prayed to the Lord God to cause the demons witho ut, that
Enenuth', and tie the paper round him, I at once retreat." hamper humanity, to be bound and made to approach the Temple of God.
Some of these demons I condemned to do the heavy work of the constructio n
97. The twenty-seve nth said: "I am called Pheth. I make men consumptive and of the Temple of God. Others I shut up in prisons. Others I ordered to
cause hemorrhagia. If one exorcise me in wine, sweet-smelling and unmixed wrestle with fire in the making of gold and silver, sitting d own by lead and
by the eleventh aeon, and say: 'I exorcise thee by the eleventh aeon to stop, I spoon. And to make ready places for the other demons in which they should
demand, Pheth (Axiopheth)', then give it to the patient to drink, and I at once be confined .
retreat."
108. And I, Solomon had much quiet in all the earth, and spent my life in
98. The twenty-eight said: " I am called Harpax, and I send sleeplessness on men. profound peace, hono ured by all men and by all under heaven. And I b uilt
If any one write 'Kokphnedi smos', and bind it round the temples, I at once the entire Temple of the Lord God. And my kingdom was prosperous , and
retire." my army was with me. And for the rest the city of Jerusalem had repose,
rejoicing and delighted. And all the kings of the earth came to me from the
The twenty-nint h said: "I am called Anoster. I engender uterine mania and
99. ends of the earth, to behold the Temple which I built for the Lord God. And
pains in the bladder. If one powder into pure oil three seeds of laurel and having heard of the wisdom given to me, they did homage to me in the
smear it on, saying: 'I exorcise thee, Anoster. Stop by Marmarao', at once I
Temple, bringing gold and silver and precious stones, many and divers, and
retreat." bronze, and iron, and lead, and cedar logs. And woods that decay no t they
brought me, for the equipment of the Temple of God.

173
6oet:Jc Evocation lioetlc Evocation

• 109. And among them also the queen of the south, being a witch, came in great 114. I therefore, having heard this, glorified the Lord God, and again I questioned
concern and bowed low before me to the earth. And having heard my the demon, saying: "Tell me how ye can ascend into heaven, being demons,
wisdom, she glorified the God of Israel, and she made formal trial of ~II my and amidst the stars and holy angels intermingle." And he answered: "Just as
wisdom, of all the love in which I instructed her, according to the wisdom
imparted to me. And all the sons of Israel glorified God.
things are fulfilled in heaven, so also on earth are fulfilled the types of all of
them. For there are principalities, authorities, world-rulers, and we demons
fly about in the air; and we hear the voices of the heavenly beings, and survey
f
110. And behold, in those days one of the workmen, of ripe old age, threw himself all the powers. And as having no ground basis on which to alight and rest, we
down before me, and said: "King Solomon, pity me, because I am old." So I lose strength and fall off like leaves from trees. And m en seeing us imagine
bade him stand up, and said: "Tell me, old man, all you will.:! And he that the stars are falling from heaven. But it is not really so, Oh king; but we
answered: "I beseech you, king, I have an only-born son, and he insults and fall because of our weakness, and because we have nowhere anything to lay
beats me openly, and jJlucks out the hair of my head, and threatens me with hold of; and so we fall down like lightnings in the depth of night and
a painful death. Therefore I beseech you, avenge me."

111. And I, Solomon, on hearing this, felt compunction as I looked at his old age;
suddenly. And we set cities in flames and fire the fields. For the stars have
firm foundations in the heaven, like the sun and the moon." f
and I bade the child be brought to me. And when he was brought I 115. And I, Solomon, having heard this, ordered the demon to be guarded for five
questioned him whether it were true. And the youth said: "I was not so fi!led days. And after the five days I recalled the old man, and was about to question
with madness as to strike my father with my hand. Be kmd to me, Oh king. him. But he came to me in grief and with black face. And I said to him: "Tell
For I have not dared to commit such impiety, poor wretch that I am." But I, me, old man, where is thy son? And what means this garb?" And he
Solomon, on hearing this from the youth, exhorted the old man to refle t on
7 answered: "Lo, I am become childless, and sit by my son's grave in despair.
the matter, and accept his son's apology. However, he would not, but said he For it is already two days that he is dead." But I, Solomon, on hearing that,
would rather let him die. And as the old man would not yield, I was about to and knowing that the demon Omias had told me the truth, glorified the God
pronounce sentence on the youth, when I saw Ornias the demon laughing. of Israel.
J was very angry at the demon's laughing in my presence; and I ordered my
men to remove the other parties, and bring forward Ornias before my
tribunal. And when he was brought before me, I said to him: "Accursed one,
why didst thou look at me and laugh?" And the demon ans':"e.red: "Prithee,
116. And the queen of the south saw all this, and marvelled, glorifying the God of
Israel; and she beheld the Temple of the Lord being built. And she gave a f
siklos of gold and one hundred myriads of silver and choice bronze, and she
king, it was not because of thee I laughed, but because of this _11l-starr~d o~d went into the Temple. And she beheld the altar of incense and the brazen
man and the wretched youth, his son. For after three days his son will die which supports this altar, and the gems of the lamps flashing forth of different
untimely; and lo, the old man desires to foully make away with him." colours, and of the lamp-stand of stone, and of emerald, and hyacinth, and
sapphire; and she beheld the vessels of gold, and silver, and bronze, and wood,
112. But I, Solomon, having heard this, said to the demon: "Is that true that thou and the folds of skins dyed red with madder. And she saw the bases of the
speakest?" And he answered: "It is true, Oh king." And I, on hearing that,
bade them remove the demon, and that they should again bring before me the
old man with his son. I bade them make friends with one another again, and
pillars of the Temple of the Lord. All were of one gold, and kept apart from
the demons whom I condemned to labour. And there was peace in the circle
of my kingdom and over all the earth.
t
I supplied them with food. And then I told the old man after three days to
bring his son again to me here: "and," said I, "I will attend to him." And they 117. And it came to pass, while I was in my kingdom, the King of the Arabian s,
saluted me, and went their way. Adares, sent me a letter, and the writing of the letter was written as follows:
"To King Solomon, all hail! Lo, we have heard, and it hath been heard unto
113. And when they were gone I ordered Ornias to be brought forward, and said all the ends of the earth, concerning the wisdom vouchsafed in thee, and that
to him: "Tell me how you know this;" and he answered: "We demons ascend thou art a man merciful from the Lord. And understanding hath been
into the firmament of heaven, and fly about among the stars. And we hear the granted thee over all the spirits of the air, and on the earth, and under the
sentences which go forth upon the souls of men, and forthwith we c~me, and earth. Now, forasmuch as there is present in the land of Arabia a spirit of the
whether by force of influence, or by fire, or by sword, or by some accident, we following kind: at early dawn there begins to blow a certain wind until the
veil our act of destruction; and if a man does not die by some untimely
disaster or by violence, then we demons transform ourselves in such a way as
to appear to men, and be worshipped in our human nature."
third hour. And it's blast is harsh and terrible, and it slays man and beast.
And no spirit can live upon earth against this demon. I pray thee then, r
forasmuch as the spirit is a wind, contrive something according to the wisdom
given in the by the Lord thy God, and deign to send a man able to capture it.
And behold, King Solomon, I and my people and all my land will serve thee

174 175
6oetlc Evocat:lon Goet:ic Evocation

unto death. And all Arabia f.hall be al peace with thee, if thou wilt perform steps, and then fell on its mouth and did homage to me. And I marvelled that
this act of righteousness for us. Wherefore we pray thee, condemn not our even along with the bottle the demon still had p ower and co uld walk about;
humble prayer, and suffer not to be utterly brought t~ naught the eparchy and I commanded it to stand up. And the flask stood up, and stood on its feet
subordinated to thy authority. Because we are thy supplicants, both I and my all blown out. And I questioned him, saying: "Tell me, who art thou?" And
people and all my land. Farewell to my Lord. All health!" the spirit within said: "I am the demon called Ephippas, tha t is in Arabia."
And I said to him: "Is this thy name?" And he answered: "Yes; wheresoever
I 18. And I, Solomon read this epistle; and I folded it u~ and gave it_to n:'Y people, I will, I alight and set fire and do to death."
and said to them: "After seven days shalt thou remmd me of this epistle. And
Jerusalem was built, and the Temple was being completed. And there ~as a 122. And I said to him: "By what angel art thou frustrated?" And he answered: "By
stone, the end stone of the corner lying there, great, chosen out, one which I the only-ru ling God, that hath authority over me even to be heard. He tha t
desired to lay in the head of the corner of the completion of the Temple. And is born of a virgin and crucified by the Jews on a cross. Whom the angels and
all the workmen, and all the demons helping them, came to the same place to archangels worship. He doth frustrated me, and enfeeble me of my great
bring up the stone and lay it on the pinnacle of the holy Temple, _and were not strength, which has been given me by my father the devil." And I said to him:
strong enough to stir it, and lay it upon the corner alloted to 1t. ~or that stone "What canst thou do?" And he answered: "I am able to re move mountains,
was exceedingly great and useful for the corner of the Temple. to overthrow the oaths of kings. I wither trees and make their leaves to fall
off." And I said to him: "Canst thou raise this stone, and lay it for the
l l 9. And after seven days, being reminded of the epistle of Adares, King of Arabia, beginning of this corner which exists in the fair plan of the Temple?" And he
I called my servant and said to him: "Order thy c~mel and ~ake for thysel~ a said: "Not only raise this, Oh king, but also, with the help of the demo n who
leather flask and take also this seal. And go away mto Arabia to the place m presides over the Red Sea, I will bring up the pillar of air, and will stand it
which the e'vil spirit blows; and there take the flask, and the signet-ring in where thou wilt in Jerusalem."
front of the mouth of the flask, and hold them towards the blast of the spirit.
And when the flask is blown out, thou wilt understand that the demon is in 123. Saying this, I laid stress on him, and the flask became as if depleted of air.
it. Then hastily tie up the mouth of the flask, a~d s_eal it s7curely wit~ the And I placed it under the stone, and the spirit girded himself up, and lifted it
seal-ring, and lay it carefully on the camel and ~nng It me hith~r- ~nd if on up top of the flask. And the flask went up the steps, carrying the stone, and
the way it offer thee gold or silver or treasure m return for lettmg tt_go, see laid it down at the end of the entrance of the Temple. And I, Solo mon,
that thou be not persuaded. But arrange without using oath to release it. And beholding the stone raised aloft and placed on a foundation, said: "Truly the
then if it point out to the places where are gold or silver, mark the places and Scripture is fulfilled, which says: 'T he stone which the builders rejected on
seal them with this seal. And bring the demon to me. And now depart, and trial, that same is become the head of the corner.' For that it is not mine to
fare thee well." grant, but God's, that the demon should be strong enough to li ft up so great
a stone and deposit it in the place I wished."
120. Then the youth did as was bidden him. And he ordered his c~mel, and laid
on it a flask and set off into Arabia. And the men of that region would no t 124. And Ephippas led the demon of the Red Sea with the column. And they both
believe that he would be able to catch the evil spirit. And when it was dawn, took the column and raised it aloft from the earth. And I outwitted these two
the servant stood before the spirit's blast, and laid the flask on the ground, and spirits,: so that they could not shake the entire earth in a moment of time. And
the finger-ring on the mouth of the flask. And the demon bl7w t~rough the then I sealed round with my ring on this side and that, and said: "Watch."
middle of the finger-ring into the mouth of the flask, and_gomg_m bl_ew out And the spirits have remained upholding it until this day, for proof of the
the flask. But the man promptly stood up to it and drew tight with his hand wisdom vouchsafed to me. And there the pillar was hanging, of enormous
the mouth of the flask, in the name of the Lord God of Sabaoth. And the size, in mid air, supported by the winds. And thus the spirits appeared
demon remained within the flask. And after that the youth remained in that underneath, like air, supporting it. And if one looks fixedly, the pillar is a
land three days to make trial. And the spirit no longer blew against that city. little oblique, being supported by the spirits; and it is so to this day.
And all the Arabs knew that he had safely shut in the spirit.
125. And I, Solomon questioned the other spirit, which came up with the pillar
121. Then the youth fastened the flask on the camel, and the Arabs sent him forth from the depth of the Red Sea. And I said to him: "Who art thou, and what
on his way with much honour and precious gifts, praising and magnifying the calls thee? And what is thy business? For I hear many th ings about thee."
God of Israel. But the youth brought in the bag and laid it in the middle of And the demon answered: "I, Oh King Solomon, am called Abezithibod. I am
the Temple. And on the next day, I, King Solomon, went into the Temple of a descendant of the archangel. Once I sat in the firs t heaven, o f which the
God and sat in deep distress about the stone of the end of the corner. And name is Ameleouth. I then am a fierce sp irit and winged, and with a single
when I entered the Temple, the flask stood up and walked around some seven wing, plotting against every spirit under heaven. I was present when Moses

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 lioel:lc Evocal:lon
lioel:lc Evocal:lon

went in befo re Pharoah, king of Egypt, and I h ardened his heart. I am he

whom lan nes and lambres invoked homing with Moses in Egypt. I am h e
who fought against Moses with wonders with signs."
APPENDIXB
126. I sa id therefore to him: "How wast thou found in the Red Sea?" And he SOLOMONIC LORE FROM THE OLD TESTAMENT
answered: "In the exod us of the sons of Israel, I hardened the heart o f
Pharaoh. And 1 exited his heart and that of his ministers. And I_ caused them
to pursue after the children of Israel. And Pharoah followed with me and all
the Egyptians. Then I was present there, and we followed tog~ther. A!1d we
all came up upon the Red Sea. And it came to pass when the ch1ldren _ot Israel
Solomon was the son of David, who became the King of Israel in the year
1004 B.C. He was an extremely historical figure of the Old Testament and
f
had crossed over, the water returned and hid all the host of the E?yp~1ans and
biblical folklore. Every small child of either Christian, Catholic or Jewish
all their might. And l remained in the sea, being k~pt under this pillar. But
when Ephippas came, bein g sent by thee, shut up m the vessel of a flask, he heritage, is told the famous story of David and Goliath, about the boy who slew
the giant.
fetc hed me up to thee."

127. J, therefore, Solomon, having heard this, glorifie~ God a~d adjured the Much biographical information accompanied the detailed life of David,
demons not to disobey me, but to remain supporting the pillar. A~d t_hey
both swear, sayin g: "The Lord thy God liveth, we will not let go this pillar
which makes up some forty chapters of the Old Testament, beginning in Samuel
I 16: 13, and ending in Kings 2: 10. This was a torrid and controversia l period,
l
until the world's end. But on whatever day this stone fall, then shall be the stories from which would make today's soap operas seem quite tame.
l end of the world."

128. And ], Solomon glorified God, and adorned the Temple of the Lord with ~II
David was first introduced in Ruth 4: 17, where his lineage is presented:
"Pharez begat Hezron, and Hezron begat Ram, and Ram begat Amminadab , and
fair-seeming. And I was glad in spirit in my kingdom, and th ere was peace m
my days. And I took wives of my own from every land, who were numberless. Amminadab begat Nahshon, and Nahshon begat Salmon, and Salmon begat
And I marched against the Jebusaens, and there I sa""'. a Jebusaean, daugh~er Boaz, and Boaz begat Obed, and Obed begat Jesse, and Jesse begat David.".
of a man; and fell violently in love with ~er, and ~estre? to t~,ke_her to wife
along with my other wives. And I said to the_1r pnests: Give_ me the David was an integral part of the first book of Samuel. The conclusion of
Sonmanites (i.e. Shunammite) to wife." But the pnests of Moloch said to me: this book documents the death of Saul, then the King of Israel, who was killed
"If thou lovest this maiden, go in and worship our gods, the great god Raphan in battle, as were as his three sons. Their enemies, the Phillistines, recovered the
and the god called Moloch." I therefore was in fear of the glory of God, and four bodies, and then cut off the King's head. They stripped off his armour, and
at first did not follow to worship. placed it in a temple of Ashtaroth, and hung the four bodies upon the wall of
129. But after some time, I did worship strange gods, and built great te_mples to
Moloch and Baal and others, and I betrayed the glory of God. For tlus I wrote
the Testament, that whomever may get it may pray for me, and attend to that
Beth-shan.

The second book of Samuel depicts the events leading up to David becoming
t
which is last and not that which was first, and hence you will find grace King, and then having six sons by different wives; the first son being Amnon,
eternal. then Chileab, Absalom, Adonijah, Shephatiah and Ithream.
l
At this point in time, Amnon appears to be the immediate successor to the
throne. Chileab died as a youth, leaving Absalom and Adonijah as second and
third in line; however, a dramatic and incestuous event leads to the demise of the
l
,
two leading heirs.

Absalom's mother, Maacah, also bore David a daughter named Tamar. Her
half-brother , Amnon, lusted after and eventually raped Tamar, causing a great
l
and understanda ble hatred by Absalom for Ammon. Although becoming
common knowledge through gossip, Ammon was never truly punished fo r his
crime. Being heir to the throne, he was merely "slapped on the wrist", and

178
179
 Goetlc Evocation
Goetlc Evocation

allowed to continue in his duties. Two years after the incident, Absalom were King of Israel for forty years, Solomon's life and reign was depicted in only
executed a pre-conceived plan, murdering Amnon, and therefore becoming a eleven chapters, four of which were devoted exclusively to the great temples and
fugitive and renegade, consequently being unworthy of inheriting the throne. palaces that he built. The text of the Old Testament is mysteriously lacking in
This left Adonijah as the rightful heir- However, an unexpected twist is
1 substance regarding his upbringing and existence prior to becoming King, as well
5
unfolding in this sordid tale. as personal activities while ruling.

The Bible passages from Samuel II 11:1 through 12:24 details the events that In chapte_r one of Kings I, David is dying of old age. His loyal servants even
led to the birth of Solomon.
1 go so far as to bring forth a young virgin to sleep with him, hoping that would
revive him;" but alas, to no avail.
One night, King David was standing upon the roof of his palace, looking
over the city of Jerusalem. From his vantage point, he saw a beautiful woman David's son Adonijah then attempted to usurp the throne, declaring himself
bathing through the window of her home. Her name was Bathsheba, and she as the next king. He was supported by a few of the king's generals in the upper
was the daughter of Eliam, and the wife of Uriah the Hittite, who was an officer echelon, but several of David's advisors did not join with Adonijah (most
in the King's army. David sent his messengers to bring Bathsheba to the palace, notably Bathsheba , the king's wife, Zadok the high priest, and Nathan the
prophet).
where he seduced her. She then returned home, but later discovered that she had
become pregnant. She told David about her pregnancy, and he had Uriah
summoned . Bathsheba and Nathan went before the aged David, and informed him that
Adonijah was usurping the throne. Bathsheba reminded him that, previously,
The king did not tell Uriah about his conjugal actions with Bathsheba, or the he had told her that Solomon should rule the kingdom after his death. After
pregnancy, but instead fed him well, and had his servants minister to him. He some discussion in private with Nathan, David called Bathsheba back into his
attempted to get Uriah to go home to sleep with his wife, but Uriah refused, chambers, and he said to her "As the Lord liveth, that hath redeemed my soul
stating "The ark, and Israel, and Judah, abide in tents; and•my lord Joab, and the out of all distress. Even as I swear unto thee by the Lord God oflsrael, saying
Assureclly Solomon thy son shall reign after me, and he shall sit upon my throne
servants of my lord, are encamped in the open fields; shall I then go into mine day. " 6
house, to eat and to drink, and to lie with my wife? As thou livest, and as thy in my stead; even so will I certainly do this
soul liveth, I will not do this thing.". l
So David sent for Solomon, who was still quite young, and he was crowned
king. When Adonijah learned that Solomon had been made king, he became
7
The next day, David invited Uriah for dinner, and plied him with wine.
Uriah got quite drunk, but the king could still not persuade him to go home to afraid, for he had attempted to usurp the throne without discussing it first with
his wife. This admirable attitude led to his ultimate demise, for David then David. He ran into the temple and held on to the horns of the altar. Solomon
decided to have Uriah killed. came to the temple, where Adonijah begged for his life. The new king spared his
life, but this turned out to be only a temporary stay of execution. When
David sent a letter to Joab, his general on the battle field, and instructed him Adonijah began to make certain demands later on, Solomon did finally have his
8
half-broth er put to death.
to send Uriah to the front line of the most heated battle. This ploy was
successful, and Uriah was killed during the fighting. After allowing a brief time
for her to mourn her husband's death, David sent for Bathsheba, and he In chapter 2 of Kings I, David passes away, and Solomon is fully established
as the King. After ordering the deaths of those who opposed him (although
promptly married her.
some he merely exiled), Solomon's claim to the throne was uncontested, and
also, he was in the favor of God.
Later, Bathsheba delivered a son to David; but God was angered by his
lustful and murderous actions. The child contracted a fatal sickness\ and died.
In chapter three of Kings I, it is documente d that Solomon made peace with
She bore a second son to David, and this child was named Solomon.
the Pharoah of Egypt, and even took the pharoah's daughter as his wife. But
being a child king, he did not feel that he was completely worthy of being the
The Bible passages from Kings I 1:1 through Kings I 11:43, depicts the
ruler of Israel. In the city of Gibeon, God appeared to Solomon in a dream, and
circumstan ces in which Solomon became King after David's death, and his
offered to give him whatever he may need. He then said to God, "Thou hast
subsequen t reign. It should be noted that, although both David and Solomon

IIU\
181
 6oetic Evnc11t:lon 6oetic Evncat:lnn

shewed unto thy servant David my father great mercy, according as h~ walked construction. In these chapters are detailed descriptions of its dimensions,
before thee in truth, and in righteousness, and in uprightness of heart with thee; construction and ornamentation. 11
and thou hast kept for him this great kindness; that thou hast given a son to sit
on his throne, as it is this day. And now, 0 lord my God, thou hast made thy Chapter seven documents the building of the king's palace, which took
servant king instead of David my father: and I am but a little child: I know 1~ot thirteen years to complete, as well as the building of the House of the Forest of
how to go out or come in. And thy servant is in the midst of thy people which Lebanon, and the house Solomon had built for his wife, the daughter of th e
thou hast chosen, a great people, that cannot be numbered nor counted for pharoah. 12
multitude. Give therefore thy servant an understanding heart to judge thy
people, that I may discern between good and bad: for who is ~ble to judge this Chapter eight documents the deliverance of the holy ark of the covenant of
thy so great a people. "9 God was pleased by Solomon's little speech, and 13
the Lord from Zion to the great temple of Solomon the king. Also recorded in
responded by saying, "Because thou hast _asked this thing, and hast not asked ~or this chapter are the lengthy prayers of Solomon, which he spoke to
thyself long life; neither hast asked for nches for thys~lf, nor ~ast as_ked the hfe commemorate the new temple. In chapter nine, God speaks to Solomon for the
of thine enemies; but hast asked for thyself understandmg to discern Judgement; second time, saying, "I have heard thy prayer and thy supplication, that thou
Behold, I have done according to thy words; lo, I have given thee a w~se and an • hast made before me: I have hallowed this house, which thou hast built, to put
understanding heart; so that there was none like thee before thee, neither after
thee shall any arise like unto thee. And I have also given thee what that which
thou hast not asked, both riches and honor: so that there shall not be any among
my name there for ever; and mine eyes and mine heart shall be there perpetually.
And if thou wilt walk before me, as David thy father walked, in integrity of heart, f
and in uprightness, to do according to all that I have commanded thee, and wilt
the kings like unto thee all thy days. And if thou wilt walk in my ways, to keep keep my statues and my judgements: Then I will establish the throne of thy
my statues and my commandments, as thy father David did walk, then I will kingdom upon Israel for ever, as I promised to David, thy father, saying, There
lengthen thy days.'' 10 shall not fail thee a man upon the throne of Israel. But if ye shall turn fro m
following me, ye or your children, and will not keep my commandments and my
And so, Solomon became the wise king. The most famous bible legend
concerning Solomon is documented in Kings I ~:16-28. The story b~gin~ wi~h
two women, both of which had recently given birth to sons. One child died 111
statues which I have set before you, but go and serve o ther gods, and worship
them: Then will I cut off Israel out of the land which I have given them; and this
house, which I have hallowed for my name, will I cast out of my sight; and Israel
l
the night, and the mother of the dead child claimed that the living child was her shall be a proverb and a byword among all people: And at this house, which is
own. The true mother of the child objected, and the case was brought before the high, every one that passeth by it shall be astonished, and shall hiss; and they
king. The mothers asked him to decide which of them should raise the child. ~e shall say, Why hath the Lord done thus unto this land, and to this house? And
was not able to determine which woman was lying, so he declared that the child they shall answer, Because they forsook the lord their God, who brought forth
would be divided into two sections, and each woman would get one half of the
child. The first woman absurdly agreed to Solomon's "wise" descision; but the
second mother begged for the life of the child, and agreed to give it up, if only he
their fathers out of the land of Egypt, and have taken hold upon other gods, and
have worshipped them, and served them; therefore hath the Lord brought upon
them all this evil.". 14
l
would let it live. Of course, Solomon then knew that the second woman was the
true mother. The news of Solomon's judgement spread across the land, and The remainder of the chapter documents the reimbursement made to
became a testimony to his divine wisdom. Hiram, the king of Tyre, who supplied much of the material for the building of
the temple, and also, the status of the kingdom after the expense of the costly
Chapter four of Kings I documents the names and lineages of the princes construction was expended.
and officers of the royal court, as well as the perimeters of the kingdom, and the
tithings that each province was required to offer. Also declared in this chapter,
is that the prolific Solomon had composed three thousand proverbs, and one
In chapter ten, the famed queen of Sheba came to Israel to speak with
l
Solomon. She had become intrigued by the tales of his great wisdom and deeds,
thousand and five songs. and wanted to meet him face to face. Upon her arrival, she posed many difficult

Solomon was to become renowned as the builder of great temples and

questions and riddles to the king, who answered them all correctly and
immediately. 15 He made quite an impression on her, and apparently she made
L
palaces. Chapter five and six documents the building of a great temple, which even more of an impression on him, for Solomon " ... gave unto the queen of
began in the fourth year of Solomon's reign. It took seven years to complete the
l
182 183
 Goet:lc Evocation
• Goetil: Evocat:lnn

Sheba all her desire, whatsoever she asked, besides that which Solomon gave her APPENDIXC
of his royal bounty.". 16
1
The queen returned to her own country, and the remainder o_f the chapter THE QLIPHOTH OF THE QABALAH
details the wealth and treasures possessed by Solomon, and the gifts bestowed
upon him by other nations. Chapter eleven is the final chapter documen~ing the
reign of King Solomon. It records his fall fr_om the graces of ~od, which ~as
foretold in the dialogue when God spoke to lum for the second time, as detailed These be they who be unclean and evil, even the distortion and perversion
in chapter nine. The chapters opens thusly: of the Sephiroth: the fallen Restriction of the Universe, the Rays of the coils of
the stooping Dragon. Eleven are their classes, yet Ten are they called. Seven are
But king Solomon loved many strange women, together with the daughter of the Heads, yet an Eighth ariseth. Seven are the infernal Palaces, yet do they
Pharoah, women of the Moabites, Ammonites, Edomites, Zidonians, and include Ten.
Hittites; Of the nations concerning which the Lord said unto the children of
Israel, Ye shall not go in to them, neither shall they come in unto you: for sure_ly In the Tree of Life, by the Waters of the River, in the Garden of Wisdom, is
they will turn away your heart after their gods: Solomon clave unto these m the Serpents of the Paths; it is the Serpent of the Celestial Eden. But the Serpent
love. And he had seven hundred wives, princesses, and three hundred of the Temptation is that of the Tree of Knowledge of Good and Evil, the
concubines: and his wives turned away his heart. For it came to pass, when
Solomon was old, that his wives turned away his heart after other gods; for his antithesis and opposer of the o ther: the Red coiled Stooping Dragon of the
heart was not perfect with the Lord his God, as was the heart of David his Apocalypse, the Serpent of th e Terrestrial Eden. Regard thou therefore the
father. For Solomon went after Ashtoreth the goddess of the Zidonians, and Celestial Serpent, as of Brass, glistening with Green and Gold, the Colour of
after Milcom the abomination of the Ammonites. And Solomon did evil in the Vegetation and growth: banish thou therefore the Evil and seek the Good, thou
sight of the Lord, and went not fully after the Lord, as did David his Father. who wouldst follow in the footsteps of our Master, Brother of the Golden Dawn.
Then did Solomon build a high place for Chemosh, the abomination of Moab, For as Moses lifted up the Serpent in the Wilderness, even so must the Son of
in the hill that is before Jerusalem, and for Molech, the abomination of the Adam be lifted up, raised through the balance of strife and of trial, through the
children of Ammon. And likewise did he for all his strange wives, which burnt pathway of Eternal Life. And when, like our Master, thou art extended on that
incense and sacrificed unto their gods. And the Lord was angry with Solomon, Tree, through suffering and through pain, let thy countenance b e raised up
because his heart was turned from the Lord God of Israel, which had appeared towards the Light of the Holy One to invoke the Divine Brightness, not for
unto him twice. And had commanded him concerning this thing, that he
thyself, but for those who have not yet attained unto the Pathways. even though
should not go after other gods: but he kept not that which the L? r?
commanded. Wherefore the Lord said unto Solomon, Forasmuch as this IS they be thy tormentors.
done of thee, and thou hast not kept my covenant and my statues, which I have
commanded thee, I will surely rend the kingdom from thee, and will give it to Balanced between the Spiritual and the Material, the type of the Reconciler,
thy servant. Notwithstanding in thy days I will not do it ~or D_avid thy father's remember the symbol of the Brazen Serpent. Ma rk th ou well the difference
sake: but I will rend it out of the hand of thy son. Howbeit I will not rend away between the two serpents, for before the Serpent of Brass of Numbers, the
all the kingdom; but will give one tribe to thy son for David my servant's sake, Serpent of Fire could not stand. But at the Fall, the Serpent of Evil a rising in the
and for Jerusalem's sake which I have chosen. Tree surrounded Malkuth, and linked her th us into the outer and the Qliphoth,
for this is the sin of the Fall, even the interpositio n of the Coils of the Stooping
The remainder of this chapter documents the rising up of Solomon's 17 Dragon. Thus, therefore must Malkuth be cleansed, and this is the Redemption
enemies, and the turmoil of the kingdom during the last years of his life. Thus to come. For also Christ expiated not Sin till after he had overcome the
18
ends the reign of Solomon, the king of Israel. Temptation. But surely all things in the Creation are necessary, seeing that one
existeth not without the other, and the Evil also helpeth the Work, for thus the
greater and more intense the Darkness, by so much the more doth the Light
become bright by Contrast and draweth, as it were, increased fo rce from the
Blackness.

184 185
 lioet:ic Evocation lioetlc Evocation

The Infernal Hal>itations: The Mercavah

In the first Circle are the Waters of Tears, in the second Circle are the Waters In the Mercavah Vision of Ezekial it is written: 'And I looked and behold a
of Creation, in the third Circle are the Waters of Ocean, in the fourth Circle is
the False Sea. Upon the right hand in the lesser circles are names of the Seven
Whirlwind came out of the North, a great Cloud, and a Fire enfolding itself and
a Splendour on every side, and Hashmal the Brilliance of the innermost flame in r
Earths: the midst of Fire.'

1. Aretz - dry, crumbling earth These are from Cherubic expressions of Force and the Evil and Averse
Powers broken beneath their feet are: 'Rahab', whose symbol is a terrible demon
2. Adamah - reddish mould
leaping upon an Ox; 'Machaloth', a form compounded of a serpent and a
3. Gia - undulating ground, like the side of a valley woman, and she rideth upon a serpent scorpion; and 'Lilith', a woman outwardly
beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible
4. Neshiah - pasture, or meadow
beast. To these four (Babel, Jonia, Media, Edom) are attributed four Kingdoms,
5. Tziah • sandy, or desert land and they are also classed under the Sephiroth as shewn.
6. Areqa - earth
7. Thebel or Cheled - mixed earth and water The Twelve Princes of the Qliphoth
who are the Heads of the Months of the Year

Upon the left hand are the Seven Infernal Habitations: These are the names of the twelve Princes and Tribes of the Qliphoth who
are the heads of the Months of the Year:
I. Sheol - the Depth of the Earth
1. Bairiron • so called because they are derived from the Fourth Evil,
2. Abaddon - Perdition
namely Samael, the Black. Their colours are dull red and
3. Titahion -The Clay of Death black, and their form is that of a Dragon-Lion.
4. Bar Shacheth • The Pit of Destruction 2. Adimiron • whose colours are like blood mixed with water, a dull
5. Tzelmoth • The Shadow of Death yellow and gray. Their form is that of a Lion-lizard.
3. Tzelladimiron - whose colours are like limpid blood, bronze and
6. Shaari Moth • The Gates of Death
crimson. They are like savage triangular-headed dogs.
7. Gehinnom - Hell
4. Schechiriron • whose colours are black, and their form blended of
Reptile, Insect and Shell-fish, such as the crab and the
lobster, yet demon-faced withal.
The Evil and Averse Powers beneath the Feet of the Four Cherubim
5. Shelhabiron - whose colors are fiery and yellow, and their form like
Lilith The Ass Babel merciless wolves and jackals.

Machaloth The Ox Jonia 6. Tzephariron • whose colours are like those of Earth, and their form
like partially living yet decaying corpses.
l
Samael Serpents Media 7. Obiriron • whose colours are like clouds, and their form like grey,
bloated goblins.
Rahab Strange Beasts Edom
8. Necheshethiron • whose colour is like copper, and their fo rm like that
of a devilish and almost human-headed insect.

186 187
 Goet:lc Evocati on
6oet:lc Evocat:l on

The Evil and Averse Sephiro th

9. Nachash iron - whose colours are like serpents, and their form like
dog-headed serpents. These be the Evil and Averse Sephiro th containe d in the Seven Evil Palaces,
of
and these Sephiro th have their place from behind the holiness of the World
10. Dagdagiron - whose colours are reddish and gleaming, and their Samael the Evil surroun deth the whole Evil Sephiro th who are thus
Assiah. And
form like vast and devouri ng flat-headed fishes. ant
eleven instead of ten. There are eleven letters in the word 'Lieuten
word 'where' in
11 . Behemi ron - whose name is derived from Behemo th, and their Governo rs': Esther IX.3; eleven days fro m Horeb, Deut. 1.2; the
colours are black and brown, and their forms those of awful Deut. XXXll.3 7 is in the value eleven; eleven were the curses ofEbal; eleven were
beasts like a hippopo tamus, and an elephan t, but crushed the Dukes of Edom etc. In the Evil Palaces, the first containe th Kether,
flat, or as if their skin was spread out flat over the body of ·chokm ah and Binah. Unto Kether is attribute d Kerethia l, which meaneth 'Cut
a gigantic beetle or cockroach. off from God' (Psalm XXXVII, v.34 'When the wicked are cut off [from God]')
and the symbolic form is that of black, evil Giants.
12. Neshim iron - whose colours are of a stagnan t gleamin g watery hue,
and their forms like hideous women, almost skeletons,
united to the bodies of serpents and fishes. Also to Kether belong the Thaumi el or Thamiel, the Bicephalous ones; and
their forms are those of dual, giant heads, with bat-like wings; they have not
the
In the midst of the circle are placed Samael and Asmodai. The symbolic bodies for they are those that seek continua lly to unite themselves unto
bodies of other beings and forces.
form of the former is somewh at that of the Devil of the Tarot, but colossal and
ng
a ttenuate d; that of Asm odai is a bloated, bestial man, but in a crouchi
are placed the Evil Adam, a goat-he aded Unto Chokma h are referred the Dukes of Esau and the Ghogiel (from Og,
position. At the South-E ast Angle
King of Bashan), or, as it is sometim es written, Oghiel, and they attach
skeleton-like giant; and a thousan d-headed Hydra Serpent; and the Elder Lilith, of
themselves unto living and material appearances, and their fo rm is like that
the wife of Samael, a woman with an ever-cha nging and distorted counten ance. twined around them. Unto Binah
the black, evil Giants with loathsome serpents
At the North-East Angle is Aggerath, the daughte r of Machalath, a fiendish with
are referred the Satariel or Harasiel, the Concelaers and Destroyers whose forms
serpent hair enthron ed in a chariot drawn by an Ox and an Ass. At the
and appeara nces are a gigantic, veiled head with horns and hideous eyes seen
North-West Angle is a gigantic Scorpion with a fearful counten ance, but
through a veil, and they are followed by evil centaurs. These are also called Seriel
standing upright as it were, and formed of putrefying water. After him cometh
a from Esau, because of their hairiness.
the Un-nameable one (Abaddo n ) and his appeara nce and symbol is that of
closely-veiled Black gigantic figure, covered with whirling wheels and in his hand
The Second Palace containe th Chesed, unto which are attributed the Gagh
is a vast wheel whence issue as it whirls, multitud es of cat-like demons . Behind
Shekelah, the Disturbing Ones, and their symbolic forms are those of black,
cometh Maamah like a crouching woman with an animal's body, crawling along
cat-head ed Giants. They are also called Aziel, Chazariel and Agniel. The Third
the ground and eating the earth. And at the South-W est Angle are a winged lion
i. Palace containeth Geburah whereun to are attributed Golaheb , or Burners with
and a winged horse drawing in a chariot the younger Lilith, the wife of Asmoda
a man below it, and she appears as Fire, otherwise called Zaphiel, and their forms are those of enormo us black heads
She is dark, a woman to the waist and
like a volcano in eruption .
dragging down with her hands small figures of men into Hell.
The Fourth Palace containeth Tiphare th whereun to arc attribut ed Zamiel,
and they are great black giants, ever working against each other. The Fifth Palace
Of the Three Evil Forces before Samael containeth Netzach, whereun to are attributed the Ghoreb Zereq, or Dispersi
ng
Ravens issuing from a
Ravens. Their fo rm is that of hideous Demon-headed
The first is Qematri el whose form is that of a vast black, man-he aded Volcano, also called Getzphiel. The Sixth Palace containe th Hod, whereun to are
Dragon- serpent, and he uniteth under him the force of Kether of the Infernal
referred the Samael or Deceivers (Jugglers), whose form is that of dull,
and Averse Sephiroth. The second, a black, bloated Man-dragon, Belia!, he who
is demon- headed, dog-like monsters.
denieth a God; and he uniteth the force of the averse Chokma h. The third
Othiel or Gothiel, a black, bloated Man-ins ect, horrible of aspect, his breadth
The Seventh Palace containe th Yesod and Malkuth. Unto Yesod are referred
greater than his length; and he uniteth the force of the averse Binah. The fo urth e
the Gamaliel, or Obscene Ones, whose forms are those of corrupting, loathsom
for m is Samael the Black. All these are of gigantic nature and terrible aspect.

189
188
 lioet:lc Evocal:lon lioel:lc Evocat:lan

(
bull-q1en, linked together. Thereunto are also referred Nachashiel, evil serpents, (
and Obriel. Thereunto belongeth the Blind Dragon -force. Unto Malkuth is
attributed Lilith, the Evil Woman, and the appearance is that of a woman, at first
beautiful but afte1wards changing to a black, monkey-like demon. The name of
the serpent, Nachash, hath the same number as that of Messiah. who will root
out the Qliphoth from the world.
f
These are the Evil Chiefs:

l. Kether - Satan or Moloch A FINAL NOTE

2. Chokmah - Beelzebub
3. Binah - Lucifuge
At the present time, the author is inclined to discontinue goetic
4. Chesed - Ashtaroth
experimentation, until such time that he is financially able to a!Jow suitable
5. Geburah - Asmodeus free time for study and practice, afford the expensive texts required for
continuatio n, and to own a proper temple away from populated areas. In
6. Tiphareth - Belphegor
today's economy,·there is no telling what point in time this opportunity may
7. Netzach - Baal present itself, if ever.
8. Hod - Adramalech
His interests have since shifted to the Enochian evocationary network,
9. Yesod - Lilith which is a much less dangerous system to work with. This will be the subject
matter of the next volume of the series.
10. Malkuth - Nahemah
Fear not that which dwells in the darkness.
- according to the opinion of some, but these names can hardly be
referred to any one Sephira, seeing their power extendetl1 over many
and numberless orders.
I.P.S.D.A.
Behemoth and Leviathan are to evil forms, of which the first is the synthesis
of the Qliphoth already described under the head ofBehemiron in the Qliphoth
of the Months of the Year (No. 11 ). The Leviathan are, as it were, numberless
- 716 - l
Dragon forms united together, so that each of his scales is, as it were, a separate
evil serpent.

l
l

190 • 191
 Goetlc Evocat ion
• Goetlc Evocat ion

NOTES

0 - INTRODUCTION
w
l. The Mngicirm 's Workbook - A Modem Grimoi re, by Steve Savedo
(Samuel Weiser , York Beach ME, 1995).
2. Which are in fact, invocat ions in reverse.
I. 3. It is always considered a wise practice to perform a banishi ng upon
waking, and anothe r before going to sleep.
J .
4. To surpass these inform al suggestions is, of course, desirable.
5. Which is technically, the first book of the "Lesser Key".
of
6. As recorde d in MacGregor-M athers transla tion of "The Key
Solomo n" c.1888 : Add. MSS., 10,862; Sloane MSS., 1307 & 3091;
Harleian MSS., 3981; King's MSS., 288; Lansdowne MSS., 1202 & 1203.
an
7. Which 1s attribut ed to the infamous Aleister Crowley, but is in itself,
interesting story. See chapter 3.
8. Reportedly first published by Alibek the Egyptian, in Memph is c.1517.
is
This grimoir e is actually only reputable as far as its claim to antiqui ty
I concer ned. The text is undeni
renditi on of the "Lesser Key".
ably a distorte d and poorly edited

1 - HIERARCHY
1. Websters Ninth New Collegiate Dictionary c.1989.
ce
2. C.1909, this was listed in the previous volume as a require d referen
book.
of
3. These beings are sometimes referred to by the general species name
"Angelus Occide ntalis".
J 4. It should be noted that some of the theory outline d here, and in future
es.
chapter s, stray ever so slightly from the traditio nal corresp ondenc
The author has seen fit to alter a few minor points where it seems
approp riate, based on his knowledge of the subject.
ry
5. These eight aspects would suggest the possibility for planeta
attributions, and this has been suggested elsewhere in print. This theory
n
would certainly appear highly convenient, were it not a mistake
J assump tion. The proper interpr etation
incorpo rated into the four qabalistic worlds.
of the eight aspects are as

6. Fire signs are Aries, Leo and Sagittarius. Air signs are Gemini, Libra and
Aquarius. Water signs are Cancer, Scorpio and Pisces. Earth signs are
Taurus , Virgo and Capricorn.

193
10'l
Goetic Evocation Goetlc Evocation

2 - SYMBOLOGY 5. Also see appendix A.

6. First published in French, c.1929, and translated to English by J.
1. See "Gematria" by Aleister Crowley, presented in book one of "The Courtenay Locke, in 1931. This chapter includes some fascinating
Qabalah of Aleister Crowley" c.1973, later to be published as "777 and Solomonic lore, taken from early texts, such as "Das Buch Belia!" by
Other Qabalistic Writings of Aleister Crowley", and originally published Jacobus de Teramo, c.1473. This book is highly recommended reading.
in "The Equinox Volume 1, #5" c. I 911. 7. See appendix B.
2. The ratio of the circumference of a circle to its diameter. 8. A pseudonym for Alphonse Louis Constant, 1810-1875. The book noted
3. In chapter two of Eliphas Levi's "Transcendental Magic" Its Doctrine was translated from the French by Arthur E. Waite, c.1913.
and Rituals", first translated into English by Arthur E. Waite in 1896, 9. C. 1911, a revised and expanded edition of"The Book ofBlack Magic
Levi states "By a revolution around its own centre, the square produces and Of Pacts". first published in 1898.
a circle equal to itself, and this is the quadrature of the circle, the circular 10. C.1889.
movement of four equal angles around the same point.". Waite then 11. Even though sufficient warning was established in the introduction.
correctly, although rudely, dismisses this theory in a footnote, by stating 12. Waite was unfortunately rather critical of everything which he disagreed
"The circular movement of four equal angles around the same point has with, or what he determined to be questionable. He went so far as to
nothing to do with the problem which baffles mathematics, being the actually ridicule Eliphas Levi in the footnotes of Levi's own texts, which
exact area of the circle. Levi is talking infantile nonsense.". Waite translated, rather than keeping his insulting commentary to
4. See appendix B of"777" by Aleister Crowley, c. 1909. Also see chapter himself. This was undoubtedly the root for the hatred Aleister Crowley
one, verse four of"The Book of the Law" by Crowley, c.1904. harbored for Waite, as Crowley believed himself to be Levi, in his
5. The geometrical figure consisting of three points connected by three previous incarnation. (See "Magick in Theory and Practice", chapter 7,
lines of equal length, with the apex pointing upwards. section 6.) In example, Crowley made specific note to Waite in his
6. See Diagram #2. introductory essay to the 1904 translation of "The Goetia", as follows:
7. See "The Mystical Qabala" chapter 8, c.1935. "Ah! Mr. Waite, the world of Magic is a mirror, wherein who sees muck
8. See Diagram #3. is muck.".
9. See Diagram #4. 13. John Weirus or Johann Weyer, 1515-1588, a Belgian physician and
10. Satanists consider "indulgence" as their primary and supreme virtue. demonologist, who studied under Cornelius Agrippa for a time.
11. "Mystical Qabala" chapter 8, c.1935. 14. The "other sections" refers to the second part or "Theurgia Goetia", the
12. A richly embroidered outer vestment. third part or "Pauline Art", the fourth part or "Almadel", and the fifth
13. See Book 2, chapter 11 of Agrippa's "Three Books of Occult part or "Notary Art".
Philosophy", c.1531. 15. Being references in highly reputable early manuscripts, records of
14. See Book 2, chapter 12 of Agrippa's "Three Books of Occult experiments by ritual practitioners detailing successful results obtained
Philosophy", c.1531. by operations outlined therein, not to mention the sheer intricate detail
l 5. As will be discussed in chapter four. of the system itself.
16. Taken from "The Key of Solomon", translation by S.L. MacGregor- 16. Published by the Society for the Propagation of Religious Truth, c.1904.
Mathers, C.1888. 17. C.1977.
18. This was reprinted in coordination with Samuel Weiser Publishing Co.
in 1992.
3 - A BRIEF HISTORY OF "THE KEY OF SOLOMON,,
1. C.1987. 4 - THE QLIPHOTH
2. The exception to this rule is of course, Egyptian papyrus, which was
specifically treated in order to increase its longevity. 1. C.1888.
3. C.1957. 2. C.1935.
4. Published in Madrid 1942. 3. C.1965.

194
 lioetlc Evocation
lioetic Evocation

4. See appendix C. 5 - THE GOETIC DEMONS

5. C.1912.
6. Edited by Israel Regardie, c.197 4. 1. This word has a numerical value of 971, and is interpreted as the
7. C.1976. "divided name" of God.
8. Or Frater Achad, as he was better known. 2. As mentioned in chapter 3, Furcas then assumed Belial's former
9. C.1925. position. It appears that a tiny bit of the author's conjecture did slip in.
IO. C.1922. 3. i.e.: kings - solar, prince - Jupiter, duke - Venus, knight - Saturn, earl -
I 1.C.1977. Mars, marquis - lunar, president - Mercury.
12. C.1975. 4. The author initially utilized Aleister Crowley's "777" and "Sepher
13. C.1980. Sephiroth" as references for these charts; however, he discovered the
14. C.1992. I data to be riddled with error. The student is encouraged to compare
15. The association between Samad and Satan is a common biblica these charts with those in Crowley's texts, and determine for themselves
misinterpretation, which will be briefly discussed shortly. which appear to be the most accurate.
16. C.1927. ,, 5. A few of the names vary slightly with the different manuscripts. The
17. Powell earlier described a shade as being a dead person's "astral corpse , names presented here are the generally accepted variations.
in its earliest stages of disintegration. 6. Again, the numbers of legions quoted vary slightly in the different
18. See chapter 9 in the previous volume .of this series. manuscripts.
19. Being Ain, Ain Soph, and Ain Soph Aur.
20. Which corresponds to Kether.
21. The three correspond to the Father, Son and the Holy ghost, 6- PREPARATIONS FOR GOETIC EVOCATION
qabalistically.
22. Which corresponds to Chokmah. . 1. The results of evocation are discussed in chapter 11 of this volume,
23. Which refers to the attraction of flies to death and putrefact10n. which may well be the most important section of this text.
24. Which corresponds to Binah. 2. "It is one great mistake of the beginner to concentrate his force upon the
25. This is said to have been first printed in the seventeenth ce~tury, and actual stated purpose of the ceremony. This mistake is the most
includes "the infernal devices of the great Agrippa for the discovery of frequent cause of failures in invocation." Aleister Crowley, "Magi ck in
all hidden treasures and the subjugation of every denomination of Theory an,d Practice", chapter XV (c. 1929).
spirits etc.". A French translation was also published in the early 3. See description of circle used by the author, chapter eight of this volume.
ninete~nth century as "Le Dragon Rouge" or "The Red Dragon", 4. MacGregor-Mather's translation, c.1888. Conveniently, the majority of
boasting a fictitious copyright date of 1522. this procedure was recorded in chapter 2 of the first volume of this
26. It would prove to be a most "grand" error in judgeme?t for an_r series.
practitioner to attempt an evocation of any of these demon kings. 1_"he1r 5. Of course, substituting the words and symbols illustrated in diagram #9.
energy could easily overcome all but the most powe~ful of ntual 6. Air - east, fire - south, water - west, earth - north.
magicians. . . . . 7. See the description of the triangle in chapter eight of this volume.
27. The Goetic demons will be discussed extensively m the next chapter. 8. Cinnabar is artificial red mercuric sulfide, and may be obtained from art
28. Which corresponds to Chesed. supply outlets.
29. Which corresponds to Geburah. 9. These may be engraved on to the blade, but it is also permissible to paint
30. Which corresponds to Tiphareth. them on using properly purified and consecrated black acrylic paint. If
31. Which corresponds to Netzach. painted on, the blade should be cleaned immediately after the operation,
32. Which corresponds to Hod. and re-painted just before the next.
33. Which correspond to Yesod and Kether. 10. The capitalized names in this and the other prayers presented here,
34. It should be needless for the author to remind the practitioner, th~t they should be vibrated, as described in chapter 5 of the previous volume.
should perform banishing rituals before and ~fter each expenment.
Also, all astral magickal weapons should be earned.

196 197
6oet:lc Evocat:lon lioetlc Evocat:lon

11: The cloth should be kept in a wooden box full of sweet spices for seven 6. All conjurations, etc. are presented in section B of this chapter.
days after purchasing, purifying and consecrating. 7. It manifests in a manner which excites several human instincts, most
12. Engraved or painted, as the dagger. notably fear, apprehension, and anxiety, to name a few. These natural
13. Sigils of kings must be of gold, the duke's are of copper, the prince's are ~un:an rea_ctions are quite ~ormal; but unfortunately, they can also
of tin, the marquise's are of silver, the president's are of a combination 1nst1~ate disastrous results, 1f they should distract the operator at a
silver and copper, the knight's are of lead, and the earl's are of iron. cruc1_al moment. It is important for the magician to expect these
14. It is permissible to use properly prepared ink or paint. reactions, and prepare accordingly, teaching oneself to suppress these
emotional regressions, at least during ritual.
f
l 5. As should by now be understood, every thing having the remotest
8. It would not be objectionable to make several attempts before resorting
I
connection to magickal practices should be duly prepared by
purification and consecration. This includes such minor accessories as to th~ _curses, especially ~n the case of the very firs t attempts by the
pens and brushes used to make sigils, as well as the ink and paint itself. pract1t1oner. However, 1t has been the author's experience that an
Included as well is the incense and censer, the hyssop used to treat the obstinate spirit may resist indefinitely without considerable threatening
water, and also the paper, parchment and notebooks used to keep and torment.
information or record events. 9. Remember to shut the lid of the box, so no fumes disturb the
16. Also, previously to the ritual bathing, all electrical outlets in the general proceedings.
area of the operation should be cleared of any plugs, and the fuses or 10. "Let him_ be~are of the 'lu~t of result', of expecting too much, of losing
circuit breakers removed. For some unknown reason, the act of Goetic courage 1f his first success 1s followed by a series of failures. For success
evocation somehow generates electricity, or more likely, increases either makes success seem so incredible that one is apt to create an inhibition
the voltage or amperage of exposed current. (Loosely defined, voltage fatal to subseq~ent attempts. O?e fears to fail; the fear intrudes upon
is the potential amount of electricity flowing between two points in a ~,h~ concentrat10n and ~o fulfi!s its own prophecy." Aleister Crowley,
v,,ire, and amperage refers to the strength or intensity of the current.) In Ltber Samekh: Theurg1a Goet1a Summa (Congressus Cum Daemone)
any event, the apparent result of exposing electrical current to an sub figura DCCC.", appendix: IV of"Magick in Theory and Practice".
evocationary operation is an extreme power surge, which may well burn 11. One should not have to wait for visual appearance. Their presence will
up anything connected to the circuit. During the authors first successful become noticable previous to full manifestation.
evocation, a wall unit air conditioner, several lamps and small appliances 12. A partial manifestation should be considered adequate for the operator's
were destroyed due to electrical overload. Fortunately, the circuit first successful evocations.
breakers of the dwelling were divided by room, and the rest of the house 13. 1:he sword should be in the right hand, pointing at the spirit, if
was not affected. However, one of the room's breakers melted in its slot, nghthanded. Iflefthanded, it is permissible for the sword to be in the
and the other was physically forced out of its slot, actually denting the left, and use the right hand to extend the pentacle. Also, the author
door of the circuit box, and lay loose in the bottom of the box. found it ap~ropriate to continue holding the protective disk, and using
that ha~d, lift th~ pentagram ~om your chest with the uppermost edge
of the disk, leamng forward shghtly, to point the disk at the spirit.
7 - THE PERFORMANCE 14. Meaning that in certain situations, the specific demon summoned may
not always be the one that appears.
l
L

1. The back of the altar should be hollow. This is partly to provide a place 15. Such as in chapter XVI, part II of Aleister Crowley's "Magick in Theory
for the two notebooks, one of which contains the written conjurations, and Practice", where he does add: "The precaution indicated is not to let
which may be required for reference, and the other to record any ones~lf sink into one's humanity while the weapon is extended beyond
dialogue and experience during the operation. Two new and properly the circle. Were the force to flow from it to you instead of from you to
prepared pens should also be available. it, you would be infallibly blasted, or, at the least, become the slave of the
2. First three times, pause, four times, pause, and then three times. spirit.".
3. See chapter 3 of volume one. 16. The conjurations, etc. presented in section B of this chapter have been
4. As outlined in chapter S of the preceding volume. taken directly from the "Goetia", being, the well known English
5. As outlined in appendix C of the preceding volume. translation of 1904, with some minor editing by the author.
17. All capitalized words should be vibrated.

198 199
 6oetlc Evocat :lon
Goet:lc Evocat :lon

with
other hand, once obtained the operator may re-evoke the spirit
Since nothin g
8 - GOETIC EXPERIMENTS# l - #5 ease, theoretic.illy after only reciting the first conjur ation.
s to divulg e this spirit's name here.
in life comes easily, the author decline
g of the reveals its
1. Plywo od was used so as not to perma nently affect the floorin The dialogue presented contin ues immediately after the spirit
rented dwelling. secret.
d and r at the time,
2. Or even in the upper planes, where the author has regularly travele 10. This reflection was all conjecture; considered by the autho
explored fo r-several years previo usly to these procee dings. with no evidence or testim ony to substa ntiate.

9 - GOETIC EXPERIMENTS #6 - #8 11 - THE RESULTS

on both of
l . These may have been partly affected by a slight apprehension 1. Of course, they were not aware of the experi ments.
experi ments. author of
our parts, which we discuss ed openly after the unsuccessful
2. It is the loosest of speculation by the author that the supposed
we used was a black steel file box, of the comm on variety used Solom on, who was at the time King of Israel, may have
2. The box this grimoire,
ual who has died.
to hold 3 x 5 cards. been capable of obtaining the possessions of an individ
fo r
Therefore, a demon could conceivably have killed a wealthy person
Solom on, and he would then usurp their fortun e.
10 - GOETIC EXPERIMENT #9 3. Or the whole shaker, in some cases.
uction of "A
4. Accord ing to Gerald Yorke, in the biogra phical introd
from the Bibliography of the Works of Aleister Crowley"(c.1 991), Crowley had
1. They had both previously memorized the release and closing
early 1985. " ...only once succeeded in evokin g a demon (Buer) to partial
"Lesser Key", as part of the initial prepar ation period in
three rings and words
2. The shields as described in cnapter 6, marked w-ith appearance.".
of the R.C.
of power, being TETRAGRAMMATO N, ANAP HAXE TON, AND 5. "His angel shall lead him anon to the summ it of the Order
him ready to face the unspea kable terror of the Abyss which
MICHAEL. ~nd make
nine feet to Know that agony, to
3. The triangle being elevated, the total height was approximately hes between Manho od and Godhead; teach him
for ever
Dare that destiny, to Will that catastr ophe, and to keep Silence
from floor level. "Magick
4. I had not looked back to observe S.H. or his actions , although
in later as he accomplishes the act of annihi lation. " Aleiste r Crowley,
of the events we both experie nced match ed in Theory and Practice", appen dix II.
discussion, his descriptions
ally. A few minor discrep ancies were noted, and later
almost identic
attribu ted to our individual perspectives.
5. The author is 5'9". 12 - NOTES ON DEMONIC PHILOSPHY
chapters
6. It should be noted that all dialogu e following here and in future
used these as
was hastily recorded by S.H. during the ritual. The author l. See chapte r 8 of the previous volume.
journa l, however
reference afterwards, when recording the events in his person al 2. These creatures are that what human nightm ares are made of,
of the events . Jn fact, their physic al bodies do n ot
supple menting his own recollection they have no dreams of their own.
led to
7. The author later scrutinized and studied these in sequence, which require sleep at all, as human bodies do.
"downward"
conclusions of a highly person al nature . 3. Theoretically, a supreme adept may be capable of traveling
tly. attemp t at
8. S.H. did h ear the voice also, record ing the dialogue quite efficien to the demon ic planes, however this might be consid ered an
were noted betwee n our r factor. The chance s of
Only extremely minor discrepancies "astral suicide", due to the en ormou s dange
physic al body would be slin1,
experiences. surviving the experience to return to their
. The
9. After a bit more rhetoric, the spirit does confess his "secret name" at best.
text. It is of utmos t life-span of
re author here deems fit to exclud e this name from the 4. The de.mans born from two demons have an average
prison er to concjit ions of
impor tance that the practit ioner personally compels their approx unatel y one hundr ed and fifty years. Due to the
On the
convey this name, withou t having knowledge of it in advance.

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6oetlc Evocation 6oetlc Evocation

their world, which will be discussed shortly, diseases are rare, as few Midrash to the Proverbs" (The most notable publications of this book f
living viruses and germs are capable of surviving there. are the 1885 edition, edited by A. Wunsche, and the 1893 edition, edited
5. Obviously, these creatures are divided by gender as males and females, by S. Buber.).

'
capable of sexual reproduction. 16. Kings I 10:13.
6. It is true, however, that their world is quite barren, and only a few 17. An interesting note is made in Kings I 11:41: "And the rest of the acts of
individuals are capable of refining what little metals are obtainable. Solomon, and all that he did, and his wisdom, are they not written in the
book of the acts of Solomon?". Although there are several known books
attributed to Solomon, such as "The Testament of Solomon" (see
APPENDIX A- THE TESTAMENT OF SOLOMON appendix A), "The Odes of Solomon" and "The Psalms of Solomon"
(both of which have been translated into English, and published in "The
1. The folowing version of "The Testament of Solomon" was translated Forgotten Books of Eden" (World Publishing Co.; Cleveland: 1927.),
"The Key of Solomon" (London; 1888), "Goetia: The Lesser Key of
r
(
from a Greek manuscript by Frederick Conybeare, and was published in
"The Jewish Quarterly Review, Volume 11" (London: 1898). Solomon" (Boleskine: 1904), etc.; however, nothing is known of "the
book of the acts of Solomon" mentioned in this passage.

APPENDIX B - SOLOMONIC LORE FROM THEO. T.

18. Solomon's son, Rehoboam, was made King after his death. In fact, the
"Key of Solomon the King" was apparently written by Solomon for his
f
son, as mentioned in the MacGregor-Mather's translation. Rehoboam's
l. Although Absalom still made claim to that status, albeit rrom a distance. reign was marred by the subsequent division of the kingdom, due to h is
2. The rape of Tamar was actually depicted in Samuel II, chapter 13, just lack of diplomatic skills, and lasted only seventeen years. This was
after the birth of Solomon. documented in just three chapters of Kings I (Chapter 12 - chapter 14.).
3. Samuel II 11: 11. Interestingly enough, in Kings I 14:29, the passage reads, "Now the rest
4. Presumably, by the hand of God. of the acts ofRehoboam, and all that he did, are they not written in the
5. His magical exploits are well documented, however, in various ancient book of the chronicles of the Kings ofJudah?".
Hebraic and Arabic literature and folklore.
6. Kings I 1:29-30.
7. This occured in 965 B.C. APPENDIX C - THE QUIPHOTH OF THE QABALAH
8. In Kings I 2:24-25.
9. Kings I 3:6-9 1. This essay was originally an instructional paper for initiates of the Isis-
10. Kings I 3:11-14. Urania temple of the Golden Dawn, transcribed circa 1900. This has
11. In fact, there have been several books written over the last few centuries been re-published in "The Sorcerer and H is Apprentice", edited by R.A.
exclusively about the building of this temple. Gilbert, in the "Roots of the Golden Dawn" series, c.1983. Also, the
12. The dimensions of the great temple, as well as the other palaces and recent edition of"The Grimoirium Verum", published by Trident Press
houses built by Solomon, are said to have great qabalistic significance, in ~994_, includes an ap~endix entitled "Booke of the Black Serpent",
as do the details of the ornamentation, which are thoroughly described which 1s actually an edited and supplemented trasncription of this
in these chapters (for instance, the descriptions of the pillars ofJachin qliphothic essay.
and Boaz). The in-depth investigation of these details make quite an
illuminating qabalistic study.
13. Which is said to contain the tablets of the commandments of God.
14. Kings 1 9:3-9.
15. Although not recorded in the Old Testament, the questions asked by the
queen of Sheba are documented in "The Targum to Esther" (The most
notable publications of this book are the 1885 Leipzig edition, edited by
P. Cassel, and the 1898 Berlin edition, edited by E. David) and ((The

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