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I, the sole legitimate heir to the ancient 
magical traditions of King Solomon the Wise, 
propose to demonstrate his powerful art in 
its true and proper form so that it will not 
pass from history unknown. 

I do not hope hereby to convince the skeptic 
or to explain the meaning of these rituals to 
the mystic, but rather to merely offer insight 
into their procedures and the relevance 
thereof, so that those who have such an 
interest may distinguish them from the 
impostures of the ignorant and the slothful. 

Understand that King Solomon possessed 
wisdom such as no man to come after him 
would ever have, allowing him to transmute 
the vengeance and enmity of the world 
earned by his father into friendship, wealth, 
and power. 

Through this art, passed to his son and 
thence, the wise man may yet attain the 
grace bestowed upon Solomon through the 
service of the spirits sworn to his covenant 
under the names of his infinite God. 



Imperial 

Arts 

Of 

John R. King IV 

A Record of Experiments 
Demonology 


Volume One 



Contents 

The Method of Science 
Introduction to the Subject 
Review of Practical Elements 
The Evocations 
The Results 
Afterthoughts 


Acknowledgements 



The Method 
Science 


of 


My interest in demonology began at age 
eleven, in conversation with a "religious 
brother" of one of the Catholic orders. At the 
time, he was making a point about the miracles 
of saints, namely that these events were special 
endowments from God and were signs of 
spiritual grace. Having had some fascination 
with the supernatural from a young age, I 
asked of this man how it would be possible for 
Oriental mystics, the magicians of Pharaoh, 
and other non-saintly individuals to perform 
similar miracles. His response was that the 
Devil can grant power to his followers through 
the intervention of demons masquerading as 
deities. 

This was a fascinating concept to me, and one 
that I certainly did not take seriously or at face 
value. On the contrary I began to feel 
dissatisfied with the Catholic appraisal of 
miracles (saintly and otherwise) and with their 
presumption that all the various deities of the 
world were mere fictions given the semblance 
of identity and power by demons in league 
with Satan. If nothing else, this doctrine 



appeared to make miracles easily accessible to 
anyone willing to serve the Devil. 

I further inquired of this man, whose name 
was Larry, about whether or not such 
diabolists exist, and whether or not they have 
these supposed powers. I was delighted to 
hear his many tales of witches, exorcisms, and 
assorted heretics of the past four hundred 
years, and of their contemporary equivalents. 
Though he linked this latter group with severe 
criminal activities, he never mentioned much 
in the way of Satanic miracles, and my 
curiosity was left unsatisfied. 

I began to study the history and composition of 
witchcraft. One common element among all 
the studies on this subject is the fact that they 
are either written by outsiders with only very 
distant connections to the subject matter, or 
that they were "insiders" describing something 
entirely different from anything I could 
consider witchcraft. In short, there was no 
reliable first-hand source describing demonic 
powers in action. 

The literature of practical magic is vast and 
disjointed, with no standard doctrine or 
universal practice. There are thousands of 
spells and charms, and several distinct 
categories of practice stemming from nearly 



every culture and spanning the course of a few 
thousand years. I am confident that I have read 
nearly everything of import on this subject that 
has been put down in English, whether 
scholarly texts, or "how-to" manuals written 
by self-proclaimed conjurors. Of all the items 
in that mountain of literature, the ones most 
attractive to me from the beginning were the 
grimoires. 

Grimoires are the veritable bedrock of 
European ceremonial magic. Granted, there 
have been ideas introduced to the occult 
through Alchemy, Arabic astrology, and 
countless other sources, but for simple step-by- 
step instruction in conjuring spirits for 
demonstrable purposes, the grimoires are the 
bottom line and the very best sources available 
from any time or place. The following chapter 
will give a few more details about the nature of 
these books, but for now it is enough to state 
that they describe practical formulae for occult 
rituals that can be followed in the same way 
one might follow a cookbook. 

Try as I may, I found it impossible to locate 
anyone who had engaged in these ceremonies 
according to the recipe provided in the 
grimoires. I was certain, at the beginning that 
these people had to exist. The books had been 
readily available for a few hundred years or 



more, and the instructions were relatively 
simple in all cases, despite a few unusual items 
required for the ceremonies. Unfortunately, 
there were no credible practitioners to be 
found. 

It should not be assumed that I was studying 
all of this in a vacuum, devoid of modem 
rational thought or isolated from the scientific 
revelations concerning magic and the occult. 
The entire subject of demonology has been 
thoroughly suppressed by the modem age, 
perhaps rightly so in most places. It is not 
difficult to find denunciation of any occult 
practice among the finest scholars, and the 
weight of their knowledge bears some 
consideration. 

Unfortunately there have been very few 
serious scientific investigations of the occult. 
The vast majority of funded studies, and there 
have been quite a few of these, have focused 
not on the occult but on supposed "psychic" 
powers. In most cases these tests measure the 
ability of the human mind to alter the outcome 
of dice rolls or other minor random events by 
simply thinking about it, or are noble efforts to 
catch fraudulent mediums and spell casters. To 
date, there have been no serious efforts among 
the scientific community to study magic 
according to the prescribed terms of its 



literature, and for the purposes claimed 
possible by that literature. 

Dismissal of magic or demonology on account 
of its failure to match orthodox doctrines of 
modem physics is, in my opinion, unscientific. 
On the other hand I feel it would be irrational 
to lend any credit to these subjects without 
some personal experience in the matter. 
Centuries-old books and the claims of lunatic 
new-age gums and religious fanatics is not 
sound evidence that the subject has any merit 
whatsoever. The only way to gain a 
worthwhile opinion on the subject, for my own 
satisfaction, was to make the experiments 
myself. 

This book is a record of those experiments. I 
have not found it necessary to divorce myself 
from scientific rationality, suspend any 
measure of disbelief, or otherwise dilute my 
ordinary range of senses through dmgs, 
hypnosis, fasting, or any other means of 
alteration. I have made these experiments 
earnestly, soberly, and without divergence 
from the method or aims professed by the 
source materials. I have evaluated my results 
in a like manner, and present herein both my 
successes and my failures as a testament to the 
awesome power of a truly magical art. 



Introduction to the 
Subj ect 


Whatever else might be said about this subject, 
it should be understood that the primary object 
of this work is the conjuration of demons for 
specific demonstrable services and for the 
disclosure of unknown facts. How this might 
be possible, or whether such activity holds any 
spiritual significance, are issues to be left for 
others to settle. I am herein concerned only 
with the exploration of this art in its traditional 
form for the purpose of discovering what it 
entails and what it can produce in my own life. 

My source for these practices is the Sloane Ms. 
2731, called Lemegeton, or the Lesser Key of 
Solomon. This edition of the book bears the 
date 1641 as part of its third chapter as the 
copyist explains astrological calculations. The 
work itself is certainly older than that as there 
are parallel texts referenced in the late 16 th 
century, and volumes of very similar material 
as old as the 14 th century. References to the 
subject of binding demons by the magical arts 
of Solomon can be traced to at least the 3 rd 
century, though Solomon himself is tentatively 
identified as the ruler of Jerusalem nearly three 
thousand years ago. 



Curiously, there is not a single shred of 
physical evidence to suggest that King 
Solomon ever existed. He is credited, in the 
Bible and elsewhere, as having an empire 
stretching from Angola to Afghanistan, with 
more wealth and power than anyone who has 
ever lived. It is bizarre, then, to have found not 
one monument, artifact, or anything else to 
support his existence. The magical arts of the 
grimoires, however, are all attributed to this 
legendary man whose influence has 
undoubtedly influenced many cultures yet 
whose very existence is questionable. 

Nonetheless it is to this figure of Solomon that 
the bindings laid upon the spirits of the 
grimoires have been attributed. By holding such 
vast influence, he had merited the service of all 
good spirits and had been able to subjugate all 
evil spirits, according to the legends upon 
which these books of magic are founded. By 
having the power to destroy the shrines and 
kill the followers of the pagan gods, thereby 
removing them form the memory of mankind, 
he was supposedly able to force those spirits 
into servitude according to his terms and 
conditions. 

The instructions of the grimoires are 
representative of these terms, whereby the 



spirits are made to perform certain tasks in a 
certain way, provided that the magician fulfills 
the requisite procedures and invokes the 
names of God whereby the spirits are bound to 
obey. This series of experiments is derived 
entirely from the first part of the Lemegeton, 
called Goetia, which gives the names, sigils, 
offices, and powers of 72 important demons 
bound according to the covenant of Solomon. 

These 72, according to the book itself, were 
sealed in a vessel of brass and cast into a deep 
lake that later dried. The vessel was recovered 
by Babylonians, who opened it and released 
the spirits to their former status as divinities 
around the world. Though released, they were 
still subject to the original terms instituted by 
Solomon and were cursed to serve even 
against their will should anyone invoke the 
names of God against them. The book Goetia 
contains the terms to be fulfilled, and the 
conjurations to be spoken to gain the service of 
these spirits. 

Briefly stated, the object of the ceremony is to 
stand in a consecrated vestment within a 
protective circle bearing various names and 
symbols, speaking a series of conjurations 
aloud to compel the spirits to appear within a 
triangle outside the circle and answer to 



requests for the spirit to bestow its knowledge 
or make use of its powers. 

I believe the Goetia and all true magical arts 
ought to be regarded with extreme caution. It 
is often not so terrible to be stuck without the 
right tools, or to speak a word incorrectly, or to 
perform the ceremony badly; but to make 
unwise wishes can lead quickly to difficulty or 
disaster when they are guaranteed fulfillment. 
Getting what you want while wanting 
something stupid is the greatest danger in any 
magical art. 

A student would want to first acquire the 
necessary tools as they are described in the 
grimoire. I found this to be difficult only on 
account of my initial poverty, but eventually 
the items became available. I wear a white 
linen robe, a pointed white canvas hat, and a 
belt of lion's skin three inches wide with 45 
Hebrew names on it. On my hand is a gold 
ring inscribed with three more names, and 
around my neck is a medallion bearing the 
spirit's seal in its proper metal with the 
pentacle of Solomon on the reverse side. I have 
also a sword, a brazier with coals ready, a 
chain, and an ebony box holding sulphur and 
asafoetida in the circle along with me. There is 
always a wooden tablet with several sheets of 
paper and a pencil. Before me is a red calf-skin 



bearing the Hexagram of Solomon, covered in 
a white linen cloth. 

The Requisites are part of the pact to which the 
spirits are bound, and are necessary for that 
reason, aside from their functions in the ritual 
itself. No amount of any work will make 
Goetia "easier," there are no disciplines or 
techniques beyond those described in the text. 

It should be understood that there is an 
element to this practice that goes beyond mere 
dress-up and recitation. The processes of 
conjuration constitute an effort to communicate 
with, and moreover to command, a spiritual 
entity. As with ordinary speaking between two 
people, there is a manner of voice that makes 
clear the intent to communicate rather than to 
merely recite from a written text. The person 
listening knows he or she is being addressed 
directly. This is due in part to the tone of voice 
attained by making an earnest effort to get the 
attention of the audience. It is not enough to 
speak out loud, the words must be spoken 
directly to the audience. 

In conjuring the spirits this approach is 
difficult to master while retaining any 
significant degree of skepticism. While it does 
not require meditation and trance 
concentration, it does require the peculiar 



attitude of speaking to someone who, at the 
beginning, is not apparently present. It is 
counter-productive to speak the conjurations 
as an attempt to find out if they will "do" 
anything: they are not said to find out if they 
work, they are said to make the spirit appear. 

There is definitely the potential to abuse the 
system for questionable purposes or useless 
gains, and I think these are more problematic 
than failure to manifest apparitions in your 
basement. 

There are no purely ceremonial pieces in the 
ritual: all of it has a function. To be without 
one of them, be it the robe or the names or the 
proper day of working, is to be deprived of 
some part of the system and the powers it can 
offer. When "cock's blood" is listed as an 
ingredient, it means the blood of a rooster, not 
tree sap. Most of the major occult texts are 
complete at least in that they can be performed. 
There are no mythic secret disciplines that 
were somehow left-out until the Theosophists 
and other New Age types decided to add 
them. 

I am fairly confident that anyone can attract the 
attention of these or other spirits simply by 
requesting such a thing, without any sort of 
ceremony whatsoever. Getting them to do 



anything for you, or to even let you know they 
heard you, is another matter. The tools, 
specifically the Names, are employed to 
actually conjure the spirits and make them do 
as instructed even if they don't want to do it, 
and without any hassle. 

I take into account the phase of the Moon to 
determine when to do the conjuration. The 
Moon is always waxing and on an even- 
numbered day, measured from the first visible 
appearance of the moon. I determine this by 
reference to a Jewish calendar. The rank of the 
spirit determines the time of day for the 
conjuration. 

I have a white lO'xlO' rug with the Circle of 
Solomon on it in colors: a red central square, 
four blue hexagrams, and two concentric gold 
circles with The Names in black between them. 
I do not believe the colors are necessary at all, 
and when I began I was using chalk on a 
garage floor. Before the purification ritual 
begins, I unroll this rug and set up four candle- 
stands with white candles in the four pentacles 
surrounding the circle. 

The purification ritual itself is rather simple. I 
wash my face and hands with a basin and 
pitcher filled with water. There is no treatment 
done to the water, and I wipe my hands and 



face with a white linen towel and say a portion 
of Psalm 51 along with the ablution. 

I make the incantations for vesting, and put on 
my robe over my ordinary, modest solid black 
clothes and shoes. First I put on the robe itself, 
then the belt, next the ring, then the medallion, 
finally the hat. I anoint my temples and brows 
with Hyssop oil, and place the equipment into 
the circle. There is no prescription in the Goetia 
regarding the nature of the oil of anointing: I 
use hyssop oil since it is included in the 
purification psalm, but other oils are probably 
effective also. It may be interesting to note that 
the vesting prayer is probably composed from 
Hebrew words: 

Ancor ANKY (upwards) 

Amacor AMTsOY (from the center) 
Amides AMYD (prosperous) 

TheodoniasTHUDNYShA (thanksgivingexalted) 
Anitor ANY+ThUR (I turn) 

I have had to resort to using English characters 
in place of Hebrew here, but altogether it 
should clear which letters relate to which 
words. I would not recommend replacing the 
Hebrew for English in the spoken conjurations, 
as this is merely a study guide to suggest the 
origins of these words. 



Some differences between the presumed 

Hebrew originals and the Latinized and 

Anglicized versions of the names are the result 
(I assume) of poor knowledge of Hebrew on 
the part of the translators over the years, from 
Hebrew to Greek to Latin and finally to 

English. Bear in mind that many Hebrew 

letters look similar to each other and that it is 
easy for someone ignorant in the language to 
mistake one for another and thus give a poor 
transcription. 

The first of the magic words in the Rite of 
Vesting is a good example of this: a Yod and a 
Resh are almost identical except that the Resh 
is a little more elongated. A person ignorant of 
this fact, a mere transcriber of shapes, might 
easily render a recognizable word (Aleph-Nun- 
Kaph-Yud: "upward") into a seeming gibberish 
word like "Ancor." It may be that there is a 
better translation, but I think this is an 
appropriate one and that my assumptions are 
correct here and elsewhere in the presentation 
of Hebrew root words. 

I've never heard of a pile of ashes being found 
just outside an otherwise well-constructed 
magic circle, but feel it is better to err on the 
side of caution here. I do believe there is some 
physical danger in conjuring these spirits, and 



have been reminded of this fact several times 
as will be shown in the records of the 
ceremonies themselves. 

I am extremely wary of allowing others to 
participate with me, and of group rituals in 
general. I think it is a good idea, if nothing else, 
to consider the motives of all people involved 
and to weigh the risks and benefits 
accordingly. About ten years ago, I consented 
(after much pleading and despite my 
reservations) to allow a ceremony to be 
performed with two observers. One was within 
the circle, on whose behalf the conjuration was 
being done, and the other was outside the 
circle with a video camera. We performed the 
conjuration in a bam in the summer, and 
during the second conjuration it became 
extremely cold... our breath is visible on the 
tape. At the end of the conjurations, the guy in 
the circle began vomiting profusely and 
continued for five full minutes. It left a massive 
pile of glop on the ground, and he was 
disoriented and swaying on his feet. 

The cameraman was unaffected; leading me to 
believe it is actually safer outside the circle 
since it leaves you ignored. I gave the License 
to Depart and have not attempted anything 
similar since then. I do however make sure to 



have the ring on hand and at the ready for that 
"noxious breath." 

After the initial ablutions and vesting ritual, I 
step into the magic circle and say the ten 
special verses prescribed by the Lemegeton. 
These, according to the instructions, are found 
in the 5 th part of the book, called Artem 
Novem, and are to be used for all the methods 
of conjuration given by the text. 

It may interest students to know that the 
words around the pentacle, read in order of 
drawing the connected points of the star, are 
probably derived from Hebrew roots: 

Abdya ABD + YH (dead god) 

Bellator BLO + MY (who swallow) 

Halliza HLYZ (slander) 

Bellony BLHH + OUNH (terrible torture) 
Halliya OLYYH (rise up) 

Soluzen SLUMN (Solomon) 

"Dead god, who swallows the terrible torture 
of slander, rise up for Solomon." 

I use lost-wax castings for the seals. The seal 
has an edge and it is circular, but I do not write 
the name of the spirit around the seal. I do not 
believe that the double-circles around the seals 
(like the ones in Crowley's edition) add 



anything at all to the ritual, or detract from it 
except as a way to draw the seals and give 
them a "neat" appearance. 

The mercury for the seals of the Presidents is 
combined with sulphur (Mercury sulfide). It is 
hazardous but stable when completed. This 
was once called cinnabar, but modem cinnabar 
is a lacquer from resins and real cinnabar is 
difficult to obtain except in small figures. 

The girdle of the vestment is described as a 
lion skin three inches broad, with the names 
from the perimeter of the circle written on it. A 
lion being somewhat rare makes this one of the 
more difficult, if not the most difficult, of the 
requisites to be met. I have found that dodging 
the need for this particular item is one of the 
first steps taken toward stripping the system of 
its integrity. 

I bought a black-maned Ethiopian male lion 
skin mg at auction and sold the head to defray 
the costs. Lions have been traditionally 
associated with the throne of Solomon, solar 
imagery in general, and tend to be about as 
long nose to tail as the diameter of the magic 
circle. After detaching the mg lining, I sliced it 
into several three-inch-wide strips running 
from head to tail. Some of these are very thin 
and delicate: it would definitely be worthwhile 



to attach them to leather or sturdy cloth. 
Others are very robust, and embroidery on 
these is beyond my present capacity. I used 
India ink and Hebrew letters, and I made a 
metal belt clasp for it. 

Before obtaining the belt of names, I made 
attempts at the system with a few of the spirits. 
In all such cases the spirits took it upon 
themselves to give me some personal affliction. 
My voice was made persuasive even in the 
most asinine and unreasonable arguments, but 
I had to endure it being made painlessly hoarse 
"like a pirate" with no way to keep it from 
sounding like that for a time. I was made 
invulnerable to many sorts of injuries, but was 
very frequently subject to encountering these 
injuries, whether from large tree limbs falling 
on my head and crushing it to the concrete or 
from long falls and other disastrous events. 
Having not encountered such difficulties since 
acquiring that protective item, I believe it 
serves an important function. 

It may be of interest to know that there is an 
artifact called "The Magic Belt of Poland" that 
is made from lion's skin with the names on 
golden plates, dated 15th Century. 

I have used four rings over the course of the 
years, making alterations depending on my 



budget. I have noticed no difference in effect 
among them. The first was sterling silver in 
three "terraced" layers. The second was fine 
silver with the words in Alphabet of the Magi, 
and a garnet in the center. The third was an 
engraved gold disk soldered to a gold band, 
with a .10 carat diamond in the center. Another 
was cast as a solid piece of 18k (pure gold 
alloyed to fine silver in a 75/25 ratio), about 
half an ounce, set with a flawless quarter carat 
diamond. 

I make all my seals individually and there are 
slight differences in size among them. Most are 
between 3cm and 6cm diameter and 3-5mm 
thick. My gold is 24k solid, my silver is .999 
fine silver, and seals of either metal weigh 
about two troy ounces. My first cast seal was 
lead and is somewhat larger. My copper seals 
are thinner, and with two exceptions which are 
cast, they are made from 2mm thick sheets. The 
mercury seals are a bright red mixture of 
mercury and sulphur. The tin seals are made 
from sheets of tin, and the seals of the Earls are 
made from silver and copper in equal measure, 
bound together in a crucible for casting. 

Learning to make these seals is a large part of 
what brought me into the jewelry profession, 
rather than vice versa. I do not believe the size, 
production procedure, or exact replication of 



the style is as important as getting the elements 
of the design presented and the seal made in 
the correct material. 

The Lemegeton states that the Pentacle is made 
in gold or silver and is to be worn as a pendant 
for defense against the spirits, and also to 
command them. For defense, it is engraved on 
the reverse of the seal of the spirit so that it 
stands between the magician and the seal 
during the conjuration. It can be used alone, to 
command the spirits, following the invocation 
in Book 5 of the Lemegeton after the initial 
conjuration and binding of the spirit into a 
Brazen Vessel. 

I enjoy making the tools and getting everything 
done in the proper traditional way. Aside from 
anything gained from conjuration, it 
introduced me to the techniques of metalwork, 
tailoring, and the Hebrew language. 

The "greater" Key of Solomon, with its 
numerous consecration procedures, has no 
practical relationship to the Lemegeton. Any 
sword or rod will fulfill the functions required: 
to hang the box from its chain over the brazier, 
to mark the triangle, and to pass items out of 
the circle without stepping beyond it. 



Part of my own work has been to make clear 
the precise powers and identities of the spirits. 
I have not been completely successful in either 
task, but I believe it to be a great leap further 
than anyone else of the last 300 years. I make 
an effort to discuss all matters with the spirits, 
asking questions especially, before making any 
sort of commands. I describe to the spirit what 
is said of its power, and ask how it operates 
and how it would work with my goals. Of the 
one who are attributed the ability to tell things 
past, present, and future, I ask how their 
intervention will affect my life. I believe it is 
important to maintain authority, but also to 
maintain clarity and to have an idea of what 
you are doing and who is doing it for you. 
Where possible, I ask for the pronunciation 
and meaning of the names of the spirits, and 
have had many surprises. 

The Lemegeton says a few things about each 
spirit: its rank, its office (what it can do), the 
number of its servants, and its seal. 
Occasionally the text will add some cautionary 
note specific to the individual spirit, describing 
specific dangers or precautions necessary when 
conjuring it. In reading the text, it helps to take 
a direct and literal approach to the wording in 
regard to the spirits' powers. It may say 
""changes the places of the dead," or "moves 



the dead," or "makes the dead appear" and 
these all have entirely different applications 

There are several spirits who cause love - 
Sallos, Gremory, Beleth, Zepar - to name a few, 
but each one has a slightly different focus and 
these differences are evident in the text. 
Gremory for example is used to ensnare the 
love of virgins and crones, whereas Sitri 
promotes homosexuality as men become 
enflamed with the love women have for men, 
Beleth grants fame, Zepar returns lost lovers, 
and Sallos promotes romantic affairs in 
general. Reading the text carefully is extremely 
important in choosing which spirit to conjure. 

Many of the spirits have an authority that 
exceeds the limits of their offices under the 
Goetia system or covenant. For example, Foras 
is specifically interested in courting the 
attention of physicians for his expertise in 
herbs and minerals in the production of 
medicines. To ask Foras about herbs and 
minerals is within his office, and he must 
answer truthfully, clearly, fully, and 
satisfactorily; but to ask him about medical 
science in general is beyond his office and in 
that subject he can deceive with impunity. 

Some spirits "make a man knowing" in various 
things and others teach the same or similar 



things. These are different effects, clarified only 
by experience. 

Before conjuring, I usually make a list of the 
powers of the spirit and possible applications 
for them on the sheets of paper kept within the 
circle. It's just a convenience to use that as a 
guide in discussing things, and introduces the 
demands in such a way as to ensure that the 
spirit knows why I would ask it to perform a 
particular service. If necessary, the paper is 
used in the bindings. 

There is little to be said of the incantations 
used to conjure the spirits except maybe to 
explain some of the more obscure references: 

Baralamensis BA+RAH+LAMON+SS (Come, 
behold the rejoicing) 

Baldachiensis BLDR+ChY+NShH (an emissary 
of life demands forgotten debt payment) 
Paumachia POM+ChYH (the living pulse) 
Apologia Sedes probably refers to the office and 
position of Apollyon 

Tartarean Abode is the underworld, particularly 
the mythic home of the damned 
Helioren (H+LOR+OUNH) the forever term: the 
Eternal 

Primeurnaton: (PRY-MOM-ADNY) "reward 
from God" 

Adonay (Lord) 



Prerai (PRY-AY) "profit not" 

Tetragrammaton (YHVH) 

Anaphaxaton (ANP-Ash-ADNY) "the fiery 
wrath of God" 

Inessenfatoall (NShNH-PThUL) "probed and 
twisted" 

Pathumaton, and (Pth-TUMAH) "be defiled to 
dust" 

Itemon (Y-TMN) "invisible hand" 

Adonai Zebaot (The Lord of Hosts) 

Adonai Amioran (The Speech of the Lord) 

The second conjuration recalls Biblical scenes 
and related lore, affirming the power of God. 
During this invocation there are sometimes 
unusual occurrences in the conjuring area. 
Following it is the constraint, after which the 
spirit should appear. If it does not, there are 
condemnations. 

I used to read the conjurations, but have long- 
since memorized them. I confess that I do not 
know the curses as well (since they are not 
often needed) and therefore keep the 
handwritten text with me in the circle. This 
book has blank pages under many of the spirit 
sigils, to be written in place once conjured 
along with my illustrations, after having made 
an initial record in pencil during the actual 
conjuration process. 



While writing them on paper, in large black 
letters with the names of God in red, it became 
apparent that the conjurations are divided into 
a series of phrases like you might find in a 
contract. In each section, the spirit is addressed 
by name, and is commanded to do certain 
things by this or that authority. Keeping the 
phrases separate on paper, and organizing 
them, helped to get a better idea of exactly 
what was being said in the conjurations and 
made them much easier to learn. Maybe they 
were hard-pressed for paper in the 17th 
century, but we have the luxury of taking up 
lots of space on paper. 

When the spirit appears, it is necessary to give 
the Address to the Spirit, displaying the Seal of 
Solomon, which is a Hexagram bearing several 
of the terms mentioned during the conjuration. 

The figure at the bottom angle of the Seal of 
Solomon is probably QDSh or "Holy." 

The Address involves presenting the Seal of 
Solomon in the presence of the spirit and 
commanding its obedience: 

"Behold the person of the exorcist who is 
called Octinomos in the midst of the exorcism, 
who is armed by God and without fear!" 



Octinomos is probably taken from Greek "O 
Kti Nomos" rather than from Latin like the rest 
of the Heptameron in which this charge is first 
printed. As a title of the magician, it signifies 
one who makes the law, as the spirit is bound 
to obey the dictates of the magician according 
to the terms of the ceremony. 

At the end of the Address to the Spirit, there is 
an obscure and enigmatic phrase, the wording 
of which is so confounded that the various 
reference editions cannot even agree upon 
what it is they are supposedly transating: 

Name of the Lord BATHAL, rushing upon 
ABRAC, ABEOR, coming upon BEROR. 
(Waite) 

name of the Lord Vathat rushing upon a brack 
Abeor coming upon a Boror (Long) 

name of the Lord: Bathal or Vathat rushing 
upon Abrac! Abeor coming upon Aberer! 
(Crowley) 

name of ye Lord Bathat rushing upon Abrac 
Abeor coming upon Aberer. (Peterson) 

Bathal vel Vathat super Abrac mens! Abeor 
veniens super Aberer! (Sloane) 



Crowley takes care in his personal copy to note 
a change in the Latin form to "venientis" and 
"mentis," though this is his innovation, as is 
the colon after "name of the Lord," indicating 
the Name follows. 

Take into account that all known manuscript 
copies of the Lemegeton date from the 17th 
century (at the earliest) and are written in 
English. This phrase, and apparently several 
parts of the conjuration series, is found in the 
Heptameron of a few centuries earlier, in 
which the word Abrac and Bathal are not 
translated to Latin like the rest of that book. 

I would like to explore the significance of these 
words with some speculation. Bear with me as 
my linguistic knowledge is mediocre at best. I 
have made several attempts at this task and all 
have left me wanting something more precise 
or at least something comprehensible. 

We can be relatively certain that Bathal is "Bath 
Al" or "The House of God." This is a common 
term used for synagogues and is in appropriate 
context here. 

Since "vel Vathat" simply means "or Vathat" I 
assume the copyist was uncertain of how to 



transcribe House of God into Latin characters, 
and it is redundant. In Hebrew, the V and B are 
often represented by the same letter, and the 
scribe probably wrote "vel Vathat" just to make 
sure he didn't make a mistake. 

The words super, mens, abeor, veniens, and 
aberro are all actual Latin words. Super means 
"upon." Ruens means "collapsing" or putting to 
min and is the present participle form of Ruo. 
Abeor is passive-indicative form of "depart." 
Aberer is to deviate or go astray, first person 
subjunctive. I am very uncertain about how 
exactly these would be arranged according to 
the rules of Latin grammar, and equally unsure 
about their person, number, and tense; but it is 
at least evident that they are real words and 
not merely names. 

One word that could not be conclusively 
ascribed to Latin is ABRAC. The 2731 
manuscript, which appears to have been 
scrawled by a monkey with Parkinson's 
disease and then run through the laundry a 
few times, has a word that could be "abrack" Or 
"abrage." For some time I assumed this was a 
mistranscription of abrogo, which is the 
defendant in a legal accusation. This does not 
produce a compelling final product when the 
words are put together. 



About the time of the Lemegeton's writing, 
there was some interest in the word Abrac 
among Freemasons. I am not a Mason and 
know next to nothing about Freemasonry, but 
apparently this was quite a stir at the time. 
Abrac was being used to refer to the ability to 
conjure spirits with magical circles, sigils, and 
incantations. It is my assumption that the 
masonic Abrac is thematically identical to the 
same word used in Goetia, and that the two 
have a close relationship. I can only speculate 
whether the masons derive the term from 
Goetia or vice versa, or whether it was simply 
included to implicate Freemasons in demon- 
conjuring. It may be related to the name of 
Abraxas and to the famous Abracadabra, but 
there is no reason to make such a conjecture 
from the Lemegeton alone and I leave that for 
scholars to debate. 

If the Abrac of the Lemegeton and the Abrac of 
the Masons (if such a thing was ever actually 
employed by them) are related directly, it 
would appear that the Latin phrase means 
something like "The Flouse of the Lord upon 
Abrac collapses, you may depart if I go astray." 
If this is correct, it gives some quarter to the 
spirit in that it permits the spirit to depart, 
relieving it of obligation, if the magician goes 
astray. I assume this refers to ceremonial 



protocols, advising that the House of the Lord 
is superior to one's magical practices. I am not 
entirely certain that it was even meant to be 
spoken! It may only be a footnote provided by 
the scribe of the source for the manuscript 
copies. 

In any case it is a mystery of the Goetia that 
has never been properly explored from a 
scholarly point of view, and I do not feel 
qualified to do it. 

At this time the spirit may not appear in its 
conversational form, or may not appear at all 
but instead provide a show of its presence. At 
the Address, the spirit should cease all of this 
and assume its humbled form. After giving the 
Welcome speech and burning incense, the 
spirit is open to communication, which can 
take the form of questions or commands called 
Charges. I use Benzoin and Myrrh for incense, 
but the text does not specify in this matter and 
you could use something else too. After the 
charges are given, and the spirit has agreed, it 
is given License to Depart. 

It is possible to conjure the spirit into a Brazen 
Vessel instead of using the triangle, so that it 
will be readily available at a later date. In this 
case, the Pentacle alone is sufficient for 
commanding the spirits. The seal on the vessel 



has been variously described as being a figure 
of the Mother-Goddess Asherah, a keyhole, 
and as the emblem of the Argent Eixir of the 
Alchemists. The words around the equator of 
the vessel are as follows: 

"Ararita: Spirits of the dead gods, the 
righteousness of God gives you to the darkness 
of the womb, for the pleasure of the Man of 
God." 

It should be noted that the spirits appear 
visibly and speak audibly, as they are 
commanded to do. This is one distinction 
between the true art and modified forms, also 
the amount of security afforded both during 
the ritual and in the execution of the 
commands. I should mention that the 
appearance of the spirits, the fact that they 
appear at all, is a mind-boggling difficulty. 
That they are actually present, and that their 
powers are constrained by the ceremonies, is 
something to be borne out by reference to the 
effects produced by them. I believe that these 
effects lend sufficient weight to counter 
arguments against my sanity and sincerity. To 
this weight I would also submit that I am not 
prone to visions and hallucinations of any sort, 
nor to fantasies and deceptions; so it is upon 
my critics to suggest a means by which a rather 
simple ceremony as this can render a sane 



person temporarily and predictably psychotic, 
or why anyone would propose such a deceit or 
fantasy that places his reputation among 
obscure and objectionable medievalism. 

If the spirits are disobedient, whether to the 
terms of conjuration or in the execution of the 
tasks you demand, they are subject to penalty. 
The names and sigils used have no inherent 
power to dominate spirits, but these have been 
subjugated and bound to the names and 
figures: they are liable for failure so long as the 
magician has met the required terms. They are 
punished with Fire, Chains, and Darkness: the 
general condition of the damned. 

It may be that they are not being disobedient, 
but have actually been bound and sealed away. 
In this case it is necessary to call the King or 
warden in charge of that spirit. This is a 
difficult process as it is not clear which spirits 
are responsible to which of the keepers, but the 
call to the Cardinal King may be made for each 
of the quarters. If there has been some error in 
the initial assessment of the quarter to which 
the spirit belongs, this will settle the matter. 

First a fire is made in a small brazier, a metal 
pot on a metal base with coals in it. The 
Conjuration of the Fire is made. Next a small 
box is wrapped in chain and dangled over the 



fire from the blade of the sword or from the 
rod while, the Chain Curse is recited. While the 
curses themselves are rarely necessary, this one 
is usually sufficient. If it is not, proceed to the 
Curse of Darkness, binding the spirit to be shut 
out from all light and deprived of its office and 
place as you drop its box into the fire. In the 
box are its seal drawn on paper, sulphur, and 
asafetida, which imitates the smell of lion's 
dung when burned but is otherwise 
reminiscent of celery. Asafoetida has uses in 
curries and medicines (as a coagulant) and can 
be purchased without arousing suspicion. 
Sulphur may be ordered from chemical 
suppliers or as part of chemistry sets. 

When the condemnation is complete, the spirit 
will appear, after which it may be Addressed, 
Welcomed, Charged, and finally given License 
to Depart. 

The spirit appears outside the circle, but it is 
given charges within a triangle drawn outside 
the circle. The triangle is not necessary for 
conjuring the spirit, but it is necessary for 
forcing it into action against its will. In 
appearance it is simply a flat triangle bordered 
by three of the names from the conjuration on 
its exterior edges, by the name of Michael the 
Archangel within its angles, and a circle in its 
center. 



The triangle has been a subject of some 
controversy in recent decades. Many people of 
renown among occultists believe that the 
triangle is actually a solid apparatus with a 
black gazing mirror at its center, and that the 
spirit should appear there as an effect of auto¬ 
hypnosis of some sort generated by the ritual. 
Many proponents of this idea have added to 
the ritual such elements chanting the name of 
the spirit while gazing into such a mirror, 
owing to the lack of any overt period of auto¬ 
hypnotic trance generated from the ritual as 
written in the ancient grimoire. 

Another argument made in favor of the 
triangle as a stand-up contraption has been 
proposed as a result of the archaic grammar 
used in the Lemegeton. Sloane Ms. 2731 says 
"it is to be Made 2 foot off from the Circle and 3 
foot over" in regard to the triangle, which one 
might misunderstand to mean that the thing 
should actually be off the ground by three feet. 
On the same page, however, the following 
instruction is also scrawled in reference to the 
Circle: "This Circkel is to be made 9 foot over & 
these Names Round in it." Here the word 
"over" is being used to describe the diameter of 
the circle, and again for the measurement of 
the triangle. 



The placement of the Triangle is apparently a 
matter of experience and is further 
demonstration of the asymmetry of the Goetia. 
It would be convenient to begin with Bael in 
the east and use that for the 17 spirits after him 
then use South for the next 18 and so forth. 
Unfortunately it doesn't work that way at all, 
with Paimon in the West and several others 
listed out of what would be a convenient 
arrangement. I can say with certainty that the 
astrological/elemental divisions given by 
Crowley and those after him are simply not 
applicable. 

I have never met anyone who had taken up 
this art in its original form, except those who 
did so at my suggestion or when following my 
example. I have not read of anyone who had 
done so: all historical personages have made 
some modifications, including Crowley. I did 
not find anyone whose opinions I might ask, or 
from whose experiences I might learn. It 
became apparent that to study Goetia I would 
have to do Goetia, and in so doing I have 
become the sole legitimate practitioner of this 
ancient magical art. 

To say I am skeptical of the whole thing is 
putting it mildly. My understanding of the 
way this system works has been pieced 
together from hindsight on the last ten years or 



so. I have always tried to remain specific and 
daring in my requests, and to hold the results 
under question. 

I do not see Goetia, or magic generally, as a 
shortcut to money and power for the inept and 
impoverished. I do see it as a way in which a 
clever and dedicated person can make good 
plans actually work, despite whatever 
obstacles appear to thwart them. There is no 
goal too lowly or too lofty, but there are goals 
that are counter-productive, so I advise 
caution. 

I like to think that my work is actually worth 
something in a wider sense than my own 
gratification would alone require. Having 
satisfied my curiosity that it works, I set out to 
apply it toward what I consider the 
improvement of the world as well as myself. 
At this point I'm still more or less trying to 
understand exactly what sort of impact it can 
make in the world, and I don't want to be led 
around by political bandwagons. There are 
times when terrible things need doing, and I 
make every attempt to avoid being petty, but 
sometimes my intentions still go awry and my 
goals are still shallow. I strive to make better 
choices and recognize what influence is 
possible without ceasing to exert that influence 
altogether. 



With some reservations I must admit that I do 
not put stock into others' reports of evocations, 
especially in cases where devices, drugs, etc 
are used that invite personal interpretation or 
depend on an active imagination. These might 
have validity (it will be seen in the outcome of 
the conjuring), but they appear to use your 
imagination and run with it rather than having 
you stand and wait for the spirit to make the 
first move. Authenticity in any magic is 
demonstrated by results after the fact, no 
matter what happens during the ceremony. 

I think a good first task for a practicing 
magician of any tradition is to assume a 
position of responsibility. By this I mean to be 
responsible for something in particular, not 
just a sense of accountability. Join a team, take 
a side, or lead the way as you please, but have 
something to work toward and something to 
work against. Whatever values you hold will 
dictate which is which, but it's good to have 
people, a project or goal, requiring your input 
in a significant way. Otherwise you're just 
messing around in other people's business. 

I have put the spirits to the task and have 
recorded my work a matter of public record. 



Review of Practical 
Elements 


I present the following instructions as a more 
streamlined examination of my approach to 
the ceremonies. I do not mean hereby to 
encourage anyone to emulate my method, but 
this instruction should be noted for the sake of 
clarity in understanding the procedures. Lest 
anyone should think I have somehow omitted 
an important detail, or reserved some grand 
secret, know that this is the set of directives I 
apply toward my own practices. 

The P.R.A.C.T.I.C.E. of Evocation 

Purgation: Clean everything thoroughly, as if 
expecting an important guest. Prepare, but do 
not arrange, anything to be used in the 
ceremony. 

Retreat: Conduct no business or leisure 
between the Purgation and the Ablution. 
Commit to reading scripture, performing 
divinations if desired, contemplating goals of 
the ceremony, sleeping if necessary, eating 
nothing, and drinking only water. This should 



not be an extended period, and no regular 
meal should be missed on account of it. 

Ablution: About an hour before the ceremony, 
bathe and dry off with clean towel. Wash 
hands and face using a ewer and basin with 
clean hand towel, saying the Psalm as 
instructed. 

Commitment: Make everything ready to 
actually begin the ceremony by what I will 
term the exterior and interior commitments. As 
opposed to consecrations, there are ordinary 
arrangements intended to make everything 
functional for use in the ceremony. 

The three exterior commitments include rolling 
out the rug with the circle (or drawing it on the 
floor), setting the candles in their places, and 
marking out the triangle. 

The three interior commitments are the 
placement of the brazier, the setting of the 
table, and the placement of the paper. There is 
no mention of any sort of table for the other 
necessary items, and no mention of recording 
papers, so this is a matter of preference and I 
have given it some experimentation. The table, 
about 2 feet across and round, is placed on my 
left in the hexagram there with the box, chain, 
bottle of sulphur with asafoetida, and matches 



on top. The square wooden tablet with several 
blank white typing pages, and a good pencil, is 
placed on the right side. The top page is 
marked with the sigil, name, number, and rank 
of the spirit along with its number of legions. 

Timing: At the beginning of the office of the 
spirit, begin the ceremony itself with the 
vesting outside the circle. I hold the full lot of 
items to be worn and say the first part, then 
put on each other part while saying the words 
one at a time as follows. Set them down and 
put on the robe, then the belt, then the seal, 
next the ring, and the hat, and finish the 
vesting chant. 

Incantations: At the center of the circle, say the 
prayers given in Artem Novem. During this 
time, the sword is laid over the blank pages. 

Conjurations: Stand and say the conjurations 
aloud while facing the triangle. Speak clearly 
and directly. There are three conjurations: the 
Call, the Invocation, and the Constraint. No 
particular ceremonial actions need to be 
performed between each of these sections, but 
if there is an error in the recital, or an omission, 
it is enough to begin anew from the first line of 
that conjuration. 



Exorcism: If necessary the curses are given. 
The Kings are called in their quarters first. If 
this is insufficient, the seal of the spirit on the 
paper is folded and paced into the box, 
wrapped in the chain. Next the fire is made 
and conjured, and finally the box is burned in 
the fire to compel the spirit to manifest. The 
spirit is thereafter Addressed, Welcomed, 
Charged, and given License to Depart. 



The 


Evocations 

1. Agares #2 

AGR+OZ 

("Strength Hoard") pronounced egg-Ar-oss 
Duke governing 31 Legions 

This was the first spirit I had conjured fully 
armed with the Requisites of Art. I have since 
surmised it to be the first conjuration of this 
sort done anywhere in a very long time. 
Though all subsequent entries in this book are 
written in the order of their completion, this 
first entry is being written after completion of 
the other 23, pending publication. I must 
reconstruct the details, not having made use of 
pencil notes while interacting with the spirit, 
so I will refer only to those parts that have been 
most strongly in my memory. 

This conjuration, and the incident following it, 
has been the subject of much controversy and 
in some quarters has brought scorn to my 
name. It may be that this entry will clarify the 
issue for interested parties, but nonetheless this 
entry should rightly be located at the 
beginning of this work. I should mention also 



that this entry recounts not one, but two 
conjurations of the same spirit. 

Agares is attributed several powers related to 
stability, whether to create it or to remove it. 
He is cited as causing people to flee, and also 
as causing those who have run away to stand 
still. It is said of him also that he makes 
earthquakes; specifically that he causes the 
spirits of the earth to dance. He is described as 
having the appearance of a goodly old man on 
a crocodile, holding a goshawk on his wrist. It 
is also said that he was once of the order of 
virtues. 

It is perhaps this last facet of his character that 
was most remarkable in his first appearance. 
After the Constraint, there was a swift wind 
like someone blowing out a candle knocked 
the top of my tall conical miter backward, 
leaving me to feel mocked and to glance 
around. After the Address, there was a 
moment of perplexity while I looked around, 
and upon looking again at the area of the 
triangle, there was an apparition like a thin 
man in a white tunic. His head and face were 
surrounded by a light that for lack of a better 
term could be called a halo. Its light was 
shown on the wall behind it, and shadows 
were cast from objects in the room as a result of 
its glare. 



The spirit took a seat, cross-legged. It had a 
rather large predatory bird on its right arm, but 
there was no crocodile. Upon the presumption 
that the spirits should take their proper forms 
in order to show acceptance of the Address, I 
questioned the spirit why he did not appear 
with his mount, the crocodile. The spirit 
warned me that I should consider myself 
fortunate that it did not come, as there was no 
room for it. The conjuring room itself was an 
unused upper story bedroom, twenty feet on 
each side. 

The spirit did have a goodly nature, though I 
remember few of its speeches exactly. I asked 
about its power to provoke runaways, naming 
a few people in particular who I would have 
loved to see flee in terror at the time. The spirit 
said that it could make them "go into the 
wilderness and eat bugs" if I desired it. I took 
this to mean that its power was substantial. 

Distilled from what was learned of the spirit, I 
can say that his former office as one of the 
Angels of Virtue is the source of his power to 
drive men away or to make them stand their 
ground. His demonic influence, though I am 
hesitant to call it such, is to make use of guilt of 
one sort or another. Rather than flee in panic, 
or freeze in terror, those moved or stayed by 



his hand are motivated out of shame for their 
own actions. This is a spirit that knows what 
lies buried deep within the hearts of people, 
and he is able to stir those faults at will. 

The spirit spoke to me personally, about things 
in my own past. It claimed that it had been 
involved in my life in significant ways, that it 
had brought me to California from Tennessee 
and made my way possible. I felt a pang of 
guilt even as I stood there, and additionally felt 
that the spirit was trying to maneuver its way 
into my decisions, so I told it to be silent in my 
most imperious tone. It did so immediately. 

I asked the spirit about its name, and the 
correct pronunciation. The given name is 
similar to that of "Adares," named King of 
Arabia by the Testament of Solomon, and 
(again on the advice of my wife) it seemed 
good to ask. The spirit replied that its name is 
pronounced as shown above, and called itself 
"Judge of the Idle." 

Critics of this system tend to believe that these 
spirits are only facets of the human mind, and 
that their powers (to make someone flee, for 
example) are merely acts of telepathy taking 
cues from some buried portion of the 
subconscious. By my estimate at that time, 
creation of an earthquake was beyond the 



limitations of the human mind alone and 
would constitute reasonable encouragement 
toward a view of the spirits as entities apart 
from the human consciousness. 

I demanded the spirit produce an earthquake 
in such a manner that its power would be 
evident. I did not specify the place, the time, or 
the magnitude of the quake. I did secretly hope 
for something extravagant. 

A few days after the conjuration, there was the 
following report: 

"Cluster of tremors near San Ramon occurred 
on unnamed fault"(David Perlman, Chronicle 
Science Editor Tuesday, November 26, 2002) 

There were more than 116 such quakes. It was 
an odd occurrence, but in California (at that 
time, my home state) earthquakes are not rare, 
even though this seemed to be quite a few 
originating from a previously unknown fault. I 
sought again to experiment with the system 
several months later, this time to provide a 
more specific directive for the spirit. 

I have no explanation for the long lapse 
between conjurations. I debated the previous 
incident endlessly with my wife, and 
ultimately there was a need for a more serious 



experiment before I felt that the system 
warranted the sort of full commitment it would 
require. I knew that if the experiment were 
successful, it would mean a lot of work in 
terms of piecing together exactly what was 
possible given the range of powers attributed 
to the various spirits. A second test, and a more 
specific one at that, would be the scientific way 
to determine the effectiveness of the 
conjurations. 

I made the mistake of conjuring the spirit 
toward the end of its office hours. It appeared 
looking stem, looking down at me from what 
appeared to be a large bock of stone. The spirit 
seemed to be in a hurry. I made my demands 
quickly: produce an earthquake of at least 6.5 
magnitude, on the winter solstice of that year, 
in a place between San Francisco and 
Sacramento. I remember that area fondly, with 
its great rolling pastures, and did not intend to 
cause any major damage that way. The spirit 
laughed derisively, declaring that it could 
produce many greater tremors. 

I truly did not expect anything at all, 
remaining skeptical or supernatural events 
even when presented with substantial weight 
of evidence to the contrary. My wife, however, 
was not so skeptical and bid me schedule an 
extended vacation during that time. Since 



neither she nor I had any sort of actual 
employment this was not difficult for us to 
arrange, and we headed to Memphis for the 
latter part of the year. Upon arriving in 
Memphis, after settling into the hotel, we 
found a newspaper by chance that happened 
to bear the front page headline about an 
earthquake in California. 

The quake, which scientists have dubbed the 
2003 San Simeon Earthquake, was a 6.6 
magnitude tremor. A pit of sulfur and steam 
erupted in front of City Hall of Paso Robles at a 
rate of more than 1000 gallons per minute. 
More than 40 buildings were damaged, and 
two people were killed. The date was 
December 22 nd . 

Though I have been criticized for my lack of 
caution in requesting this event from the spirit, 
especially in regard to the property damage 
and fatalities, I must declare that I have never 
felt guilty over it. The two who died were 
tourists visiting a decrepit brick historical 
building, the caretaker of which was later 
found to be negligent in maintenance of the 
property. Most of the property damage 
concerned brick chimneys and ruined 
buildings later determined to have failed 
regulation safety measures. Perhaps this was 
some sort of judgment visited upon the idle. 



The quake itself was centered, as I desired, in a 
relatively remote and unoccupied area. 

Overall, though, I did learn my lesson. It was 
then apparent that this art could be relied upon 
to produce material effects in a reliable and 
consistent manner. 

2. Bime #26 

Bime (BYMH) "stage" 

Duke governing 30 legions 

It is said that Bime appears as a "dragon with 
three heads: one like a dog, one like a gryphon, 
and one like a man." Compare this image to 
that given by Mathias Flacius in his rebuke of 
the Hapsburgs and the Interim law of Charles 
V, in which the dragon has the head of the 
Pope, a Turk, and an angel. The papal office is 
connected to fidelity and servitude (the dog), 
the Turk is associated with the wealth of the 
Ottomans (the gryphon), and the angel is a 
symbol of the divine legitimacy of the Interim 
law which would have paved the way for 
Hapsburg rulership of Europe. Flacius, a poor 
student of Hebrew and Greek, used this 
dragon logo and his own written word to 
convince the nobility of Europe to refuse 
support to the Hapsburgs, which led 
ultimately to the success of the whole 



Protestant Reformation and to Flacius' own 
prosperity. 

The spirit has the body of something not unlike 
a giant squid, but without slime or liquid 
covering, about 4 meters long. It has a surface 
the texture and colors of aged copper, with a 
caudal crest similar to that on the heads of 
squids. It lays flat on the ground, with a ridge 
of flexible material on its sides, by which it 
supports itself. It has three tendrils, each about 
50cm thick and about 2 meters long in addition 
to the body. One has a snapping jaw full of 
ridges, one has a large serrated hook, and one 
has a flat circular end with three circular 
orifices similar to the mouth of a lamprey. This 
final "head" has a crest of fleshy appendages 
surrounding it, and is held raised and looking 
about, presumably a sensory organ. 

Bime is described as having the power to 
"change the places of the dead." In contrast to 
spirit .4 (who gives news of dead criminals), 
spirit .46 (who animates corpses), and spirit .54 
(who allows communication with the dead), 
Bime merely alters the condition of tombs, 
cemeteries, and the location of the dead. 

It is also said of Bime that he causes the spirits 
under him to appear on the sepulchers of the 
dead. The power of Bime is not merely to 



renovate cemeteries, but to create political and 
social upheaval using the sentimentality of a 
culture for its corpses as leverage and 
motivation. By causing the tombs of kings to 
become desolate, the tombs of soldiers to be 
exalted, or by creating or erasing memorials of 
the dead, Bime brings about vast changes in 
national identity. 


Furthermore it is said that Bime gives riches, 
wisdom, and eloquence. Obviously the 
turnover of political power from one hand to 
the next provides many opportunities for 
personal profit for someone closely tied to 
those changes. Bime also has the power to 
reward those whose work merits profit but 
who fail to receive it due to social or political 
conditions. 

This spirit was unwilling to arrive, and the 
curse of chains was necessary to compel it into 
appearance. I suspect that it does not 
appreciate people who trivialize its capabilities 
and office for the sake of gaining "riches 
without effort," or to inquire about its power 
over the places of the dead, and therefore do 
not begrudge its hesitance. When requested to 
provide riches, the spirit refused. I explained 
that my intention was not to beg for a hand-out 
but merely to secure the success of a 



potentially-profitable enterprise requiring 
skilled labor. The spirit refused again. Further 
explanation was made regarding the nature of 
the work and the conditions preventing its 
success, and a third time the spirit refused. 
Upon threat of bindings and curses, the spirit 
agreed to reward labor in proportion to 
diligence. The spirit also provided the 
information above regarding its influence over 
Empires through the places of the dead. 

Despite is unwillingness, this spirit was neither 
hostile nor insulting as other spirits have been, 
and though it spoke briefly it did so with calm 
grace and simple, direct terms. 


3. Naphula #60 

NPhLH (marvelous) pronounced NEEF - lah 
Duke governing 36 legions. 

Perhaps one of the least popular of the 72, this 
spirit teaches crafts and trade-skills. In 
addition to the skills themselves, the spirit 
teaches how to apply the labor and how the 
tools and techniques operate. For a simple 
example, if one were to inquire of it about 
wheels, the spirit could help in producing the 
wheel itself; explain why the axle needs to be 
centered, and various ways the wheel could be 



put to use. Having learned plenty about 
wheels, I sought to learn about the production 
of exquisite jewelry. 

The approach of the spirit was heralded by the 
collection of a distinct darkness in the room, 
despite light streaming in from two large 
windows. It had the appearance of a large male 
lion, but thin and with the foreparts more 
suited to a man than an actual lion. From the 
rear of its arms sprouted wings covered in 
dense needle-thin feathers, curving upwards to 
a height of about two meters. The paws in the 
front were large and feline, but it moved them 
like human arms. Its first action was to eat a 
large bug that I had noticed crawling around 
before beginning the ceremony, and this was 
nowhere to be found later. 

I mentioned to the spirit, once welcomed, that 
it is said to have the powers described above, 
to teach the philosophy and science of all 
handicraft professions. It replied by saying that 
it knew what it could do, but wanted to know 
what I wanted it to do. My response was that I 
desired the skill to make intricate items of 
exceedingly high value, to learn about what 
items would have the best and most 
marketable design, and how to deal with my 
customers. 



The spirit remarked that I had possessed the 
skill already, but that I was "desperate for a 
tailor." I assume it refers to my loose white 
linen robe and tall white mitre. The assertion 
that I possessed any noteworthy skill struck 
me as empty flattery (a characteristic of the, 
leonine spirits), and in response I pointed with 
the sword toward the box of sulphur and 
asafoetida, with the fastening chain inside, and 
asked if the spirit knew what it was. The spirit 
said that it did, and could see all of the items 
inside the box, mentioning the "weak chain." I 
gather from this (admittedly with a possibility 
of error) that the spirit can assist in mechanics 
on account of its ability to see "through" 
opaque objects and understand the inner 
mechanisms. 

I described my wishes in greater detail to the 
spirit with the tip of the sword resting on the 
lid of the ebony box. The spirit responded by 
asking how I would like to be instructed. I said 
that I would like for it to confer the skill upon 
me without delay, and requested its counsel on 
several specific items. The spirit extended its 
paw with apparent temerity toward the 
triangle, placed it on the ground there for only 
a moment while it consented, and then 
withdrew its paw immediately afterward. 


Among other things, the spirit suggested that 



no "custom" work be done for anyone who has 
not bought jewelry from me already, that no 
item should be shown to people who cannot 
purchase it, and that a garnet could be made 
more valuable than a diamond with the proper 
presentation. Incidentally the image of the 
spirit (gryphon-winged lion) was a popular 
motif for 10th-5th century BC treasure-tomb art 
in Iran, from whence also comes the elder lore 
regarding garnets. 


This spirit maintained a full grin on a wide face 
during its entire visit. It spoke with eagerness, 
and was not at all hostile although it disliked 
being threatened. It spoke quickly with great 
confidence, even humor, and was well- 
adjusted to civil conversation. 

4. Oriax #59 

ARY ATz (Lion Tree) pronounced AH-ree 'tz 
Marquis governing 30 legions. 

The name "Oriax" as given in the grimoire 
presented some dilemma for translation that 
was not finally resolved until the spirit itself 
was conjured. 

This spirit is probably one of the oldest of the 
spirits mentioned exclusively in Solomonic 
literature, as in the Testament of Solomon it is 



rendered "Omias." In the tale therein, the spirit 
has stricken a young worker by "sucking his 
thumb," preventing him from completing his 
tasks and causing his health to decline. 
Solomon binds the spirit with the aid of the 
boy, and it is later constrained to give both its 
name and characteristics. It reveals that it takes 
the form of a lion, and gives some information 
about itself through astrology. 

The name is given in the Goetia as Oriax or 
Orias, depending on what edition is used. I 
had assumed the "o" to represent an Ayin, 
making the name ORYTz, or "tyrant." 
Although an appropriate name for a demon, 
especially one who afflicts workmen and takes 
their health and wages, the spirit showed this 
assessment to be false. The name is actually 
ARY-ATz, and means "lion tree," apparently a 
reference to the manner of hunting lions by 
waiting in a tree. 

The appearance of the spirit was that of a lion 
laying on the ground, subdued by a tall and 
powerful African. He held the lion in one arm, 
and in the other he held two slithering snakes, 
both of which fled from his grasp as soon as he 
had arrived. They then moved around behind 
me on both sides, outside the circle, hissing 
whenever I spoke. The noise was distracting. 



and I assume this was the spirit's intention in 
releasing them. 

This spirit is described as being able to teach 
about the stars and planetary mansions, to 
transform men, to give noble or ecclesiastical 
titles, and to give the favor of friends and 
enemies. My first demand was to obtain the 
favor of a diamond merchant, so as to gain the 
advantage against my chief competitor. In this 
effort I had a particular and immediate need, 
and sought to secure the lasting cooperation of 
the merchant. The spirit wished to know what 
else I demanded, explaining that it would 
change the imagined image of myself in the 
thoughts of those involved, so that they would 
react differently than they would ordinarily 
when dealing with me. 

I inquired if this were the limit of its ability to 
transform men, or if it could produce 
deformities and other such things. "Oh yes!" 
was the reply, so I asked if it could move the 
body to repair damages done. I asked if it 
could make my sprained wrist renewed, and it 
responded by saying "Put it over here." I was 
not willing to extend my arm beyond the circle. 
I asked if it could transform men into animals 
or other shapes. "No." 


The spirit was able to discourse at length 



regarding practical astrology. There was no 
mention of any "meaning" for the stars and 
planets: the spirit was emphatic that these are 
merely objects that float around in space and 
have no inherent significance. Accordingly, no 
knowledge can be gained simply by "reading" 
the stars, but when the stars are considered in 
relation to a specific question, the answer will 
become apparent, reflected in the relative 
positions of the planets. The spirit mentioned 
conjunctions as especially significant, but made 
no mention of other astrological relationships. 


The spirit was also requested to provide me 
with a specific opportunity to gain profit and 
prestige by arranging an appointment suited to 
my skills as an artist. The spirit was given one 
month to fulfill this demand. When the 
requests were completed, the spirit said "I 
grow eager to depart." I bade him answer one 
final question, the proper pronunciation of his 
name, which I used a moment later when 
giving him license to depart. 

Although calm and rational, this was a cold 
and seemingly sadistic spirit. It made several 
attempts to intimidate me, but none were 
direct threats or meant to frighten me outright. 
At times it lectured competently, without 
stopping or re-wording anything, and at other 
times it gave only short answers in 



confirmation or denial. I have no doubt that 
this spirit possesses considerable power, but 
time will tell the extent of its ability to use that 
power on my behalf. 


5. Eligor #15 

ALYL + GUR (Whelp Idol) pronounced ah - 
LEEL - gur 

Duke governing 60 legions 

This spirit commands one of the larger number 
of servitors, topped by #1 (66 legions), #9 (200 
legions), #13 (85 legions), #32 (72 legions), #33 
(66 legions), #43 (80 legions), and #68 (80 
legions), of which all but two hold the rank of 
"king." 

This spirit is called "Abigor" by Weyer, and it is 
through this name that the spirit is more 
popularly known. The Hebrew title of the 
spirit, "whelp idol," refers to its role as an 
inspiration to young men. 

This spirit appeared as a huge stout warrior of 
indecipherable background. It wore a coat of 
scale-mail made of copper plates, finely etched 
and polished. Around its throat, arms, waist. 



and legs wound several large braids of metal 
wire like rope or cable. He stood solid and 
upright, as if at attention, during the entire 
discourse, and appeared immediately upon 
calling. He carried a heavy pole, with a banner 
of unknown insignia draped over his left 
shoulder. 

"What do you want me to do?" He asked 
immediately upon address. 

He has two chief powers. The first is to foretell 
the events of wars, and the second is to secure 
the love of nobles and other important people. 
I had prepared requests in both departments. 

I first requested high regard from particular 
investors and other specific people of financial 
consequence. The economy was in upheaval at 
the time, and this seemed a prudent thing to 
do. I requested also that a specific person of 
international acclaim respond in a favorable 
way to a letter prepared for sending to him. 
Furthermore I requested that this person 
acquire the love and cooperation of any 
important figures he deemed necessary to the 
advancement of his enterprise. I must be 
somewhat vague about these people, as I do 
not want it known to them that I have sought 
to influence their actions. 



I proceeded "If you will agree to these things -" 

"I will!" replied the spirit, so I continued, 
then I wish also to know the future of war, and 
the present conflicts in particular." 

I am somewhat wary of announcing these 
revelations, even here where (I assume) no one 
of consequence will read them. This no simple 
discourse on a subject of interest, it concerned 
real people and places, and made predictions 
that time will verify or deny. The spirit talked 
about many different places, at a regular pace 
that was not difficult to follow. Among its 
projections for the future were such things as 
China attacking Korea, Europe's invasion by 
"tens of thousands" on foot. South America 
being overtaken by warfare such that "no 
country there would be left without wounds," 
and the turning of Africa toward an age of 
peace. I inquired of the safety of my own 
country. It said that no soldier would so much 
as set foot on our soil. I asked for the dates to 
expect beginnings and ends, and was told to 
expect it within one year, and that the conflicts 
would persist for twelve years and twenty 
years. It spoke of the Middle East as a place of 
constant strife, where there is never complete 
peace or complete war. 



The spirit asked if I had any other commands. 1 
asked for its name, and for it to speak about 
itself. Aside from the name, above, it spoke 
about how its "gift to give is the joy of being a 
soldier," and described how it could make 
anyone so compelled by a sense of duty that he 
would throw even his life into danger for the 
sake of fulfilling his commitments. This spirit 
is the archetypical G.I. Joe from another age: 
the poster-perfect war hero whose very image 
inspires young men to valiance. I suspect that 
this is the reason for its large number of 
legions: the boy desires himself to be the image 
of bravery and strength, and makes use of 
abstract ideas (nation, family, honor, etc...) as 
opportunities to fit the role he imagines the 
stalwart fighter occupying. Pleased at being 
asked for his nature, he went beyond the call of 
duty and conferred special favors: that no one 
would so much as lift a hand against me, and 
that my assets would be secured through even 
the worst wars. 

This spirit was prompt, concise, and willing to 
fulfill its commands. I can only guess as to 
whether or not these far-fetched wars will 
actually take place, or whether or not I actually 
have any sort of protection, but I will be able to 
see the result of its influence over the person to 



whom the letter is addressed within a few days 
if there is any effect at all. 


6. Purson #20 

CUR + SUN (crucible support) pronounced 
COOR-soon 

King governing 22 legions 


This spirit is identical with the Cardinal King 
("Corson"), and in the text it is rendered as 
"Purson" more commonly. Perhaps this is due 
to a confusion of the Hebrew letter "Kaph" 
when it has the central pronunciation point, 
making it resemble the letter "Peh." It may be 
noted that this spirit holds only 22 legions, 
which is a small number for one of the 
principle spirits, but these are derived from the 
orders of Virtues and of Thrones: a 
significantly powerful following. 

He appeared as described in the Goetia: a lion¬ 
faced person laying belly-flat on a huge bear, 
with a viper hanging from his grasp onto the 
ground. Performing the ceremony at just after 
9 a.m. made it unpleasant to remain standing 
after giving the welcome and placing musk on 
the coals. Upon my taking a seat, the spirit 



commented that it had not before seen such 
brazen discourtesy. I said that I desired to 
discuss things secret and divine as is proper to 
its office. "What did you hope to request of 
me?" came the reply. 

My first consideration was to ask about the 
nature of the human soul and the afterlife. I 
have never taken the concept of an immortal 
soul very seriously, and have only entertained 
the notion of an afterlife as an interesting but 
improbable possibility. In response the spirit 
made an effort to distinguish thoughts 
originating in the brain from those existing 
apart from the brain. The brain, according to 
the spirit, merely supports the "real" thoughts 
which have another sort of existence and are 
immortal. Identity, emotion, reason, and the 
like are merely brain-thoughts that give shape 
to the nature of information contained in the 
vague and amorphous spirit. It said that 
humans are poorly equipped to handle "real" 
thinking although it becomes available through 
contemplation of infinite consciousness (its 
closest reasonable conceptual analogy), and 
that this is the substance of most religious 
meditations. It also said that every creature, 
however insignificant, possesses this capacity, 
this "spirit" as I will call it. 


I asked about ghosts, and supposed glimpses 



of the afterlife returning to the world of the 
living. The spirit referred to these as "leftovers" 
of the living which had no real life or thought. 
I asked about whether the other places in the 
universe had life, or intelligent life. The spirit 
responded that it is as full as the sea, and that 
its "worthy ones" (presumably the 
legionnaires) come from other stars. 


I asked about the creation of the world and the 
coming of man. It made few comments other 
than to lend modest support to modem 
geology and paleoanthropology with the 
addition that the Earth is far older than 
geology now supposes. 

I asked about the nature of gravity as a test of 
its ability to disclose natural secrets of import 
to present sciences as well as ancient ones. It 
responded with a very very long lecture on 
gravity. Accordingly, and this is only the most 
vague summary, gravity appears as a "wave" 
to science due to the "spin" of particles, in a 
way I gather is something like the light from 
the Sun only striking one part of Earth at a 
time, but on a more complex scale and not 
necessarily as a rotating sphere. Everything is 
in constant motion, constant "spin." As things 
spin, other things spin with them, and the 
more things spinning together, the greater 
their force of gravity becomes, similar to water 



going down a drain. My intention in asking 
was not to pioneer a new physics theory but 
merely to see if the spirit could answer such a 
question. 

I said that I had many more things to discuss, 
and would discuss these topics further but it 
would take all day. The spirit said it was 
prepared to depart soon. 

I asked about a familiar, as it is supposed to be 
capable of providing. The spirit immediately 
said it would lead me to treasures, something I 
had not yet mentioned. I asked what is 
required to obtain it, to call it, and to maintain 
it. It said that it is given freely as a gift, that it 
can be called by speaking its name aloud while 
holding the spirit's seal, and that there was no 
other obligation or restriction (like the time of 
day) for communicating with it. I asked how it 
would speak with me, and was told it would 
speak audibly to me only. I requested it, and 
was given the name "Samalnagol," meaning 
something like "Sergeant Revelation." 

I asked for a great treasure, something worth 
many millions of dollars, in a place accessible 
to me. The spirit said that it would reveal the 
location of the "golden cavern," with so much 
gold that "ten men could not hope to exhaust it 
all in a lifetime" even if they were attempting 



to do so. It described a place I know very well, 
and mentioned the directions to the vault, 
supposedly unknown to any living man. I was 
to scale a steep hill and find a trail marked by 
white rocks on the other side, leading to a lone 
tree overhanging the river gorge. Beneath the 
tree there is a hole in the rock, sliding 
downward at a steep angle, and inside there is 
gold being ground to sand by moving water. 
When the water gets too high, some of the 
churning sand falls out the hole and goes into 
the river. In this river, during the late 1800's, a 
miner found a gold nugget roughly the size of 
an axe-head, indicating a substantial vein of 
ore in the area, although it was never located. 

I reached over and laid my hand on the hilt of 
the sword. I said that I do not want to be led 
around on a fruitless and dangerous 
exploration, and that it would submit to the 
greater curse if I found that it had lied. I 
threatened the spirit by saying that I would 
melt its seal (pure gold) and bind it in the black 
box. At this point the figure on the bear reared 
up, and the bear looked at me. Its eyes were 
like sparkling diamonds, not at all like eyes. 
The spirit spoke, saying that I had mistaken 
Purson as its name. It corrected me, and 
advised me that it was the one who was 
responsible for maintaining the bindings of the 
vessel even in the inevitable outcome of the 



seals being melted or corroded away. The 
Cardinal Kings are the ones who release the 
spirits from torture, and it would not be well to 
bind something that looks to itself for appeal 
for release. 

Having been satisfied thus far, and planning to 
further investigate the subjects of interest by 
means of the familiar, I stood and gave the 
license to depart. It gave a hearty laugh as it 
went away. In all, I am unsure whether to 
consider this a useful exchange or not. It may 
have to rest at that until I can check for the 
mine location, as there is little way to verify 
anything else spoken by the spirit. I will call 
the familiar spirit in a few days, expecting 
more of the same but curious about how it will 
operate. 


7. Haagenti #48 
HGYONY 

(Logical) pronounced Ha - gee - Oh - nee 
President governing 33 legions 

Like spirit #31, whose name means "specific," 
the name of this spirit refers to its manner of 
presentation rather than its powers. I assume 
that the same applies to the other Presidents as 



well. It might be in order to remark on the 
nature of the Presidential seals. The metals 
from which the seals are made relate to the 
seven planets of classical astrology, with the 
exception of the seals of Earls, which are made 
in fine brass (copper and silver alloyed in equal 
measure) as this is the material for war- 
trumpets, weapons, and tools used before the 
Age of Iron. The Presidents's seals are made in 
Mercury, and for this it is necessary to use 
"fixed" or stable Mercury rather than the liquid 
raw material. The process of producing fixed 
mercury is both simple and exceedingly 
hazardous, involving nothing more complex 
than mixing the mercury with molten sulphur 
in a sealed environment. The result is a scarlet- 
colored material that takes a high gloss but is 
somewhat brittle. 

The description of this spirit is given as a bull 
with the wings of a gryphon. I had assumed 
something like one of the winged bulls from 
the palace of Sargon II would appear, but was 
surprised to find an ordinary yak instead. 
Upon hearing the address, the spirit fell to the 
floor as a human wearing a thick, woven coat. 
The garb was distinctly Oriental, specifically 
Tibetan or something of that area. It stretched 
prostrate (on its knees, face to the ground, and 
with arms stretched forward) in the triangle, 
and said that it had been far too long since its 



"humble presence had the privilege of 
attending the court of the mighty one." 

At this point I assumed that it did not realize 
that I was A) not king Solomon or anyone else 
who had a court or could be called a mighty 
one, or that B) it did not realize that I had any 
less-significant position than these figures. In 
retrospect it appears that the spirit was merely 
using a typical formal greeting style, where 
some measure of self-deprecation is used to 
put the host more at ease. My response to the 
spirit was that it was needed to instruct me in 
several matters where I required its wisdom. 

Firstly, I requested counsel in how to obtain 
gold from the site revealed by spirit #20. The 
place had been accurately described, although 
the river was being defended by locals with 
shotguns. While examining the mine-hole, I 
heard two shots, then a woman across the river 
yelling "get him!" followed by three more 
shots, one of which impacted the bank about 
fifteen feet downstream. I scrambled up the 
bank, down the path, and dropped through the 
brush on the cliff-side as quickly as possible. 
When I reached the bottom, three cars had 
pulled up, and people were searching through 
the woods as I made my escape. I do not 
believe whoever shot the gun actually meant to 
hit me, or if so, he was a very poor shot. I 



assume they know the river produces pan 
gold, but at least the men are unaware of the 
actual mine hole. It has become apparent that 
the river gold is used to fund a variety of 
under-the table operations, including local 
organized subversives. 

The spirit responded that "in acquiring the 
mineral" I should simply offer to share it with 
whoever I meet at the site. The guards will 
betray the organization, and the whole thing 
will gradually fall apart as the chain of 
authority weakens. 

I had a ceramic vessel filled with water sitting 
near the triangle on the left. I requested that 
the spirit transmute it into wine, as is said to be 
possible for it to do. The spirit pleaded for 
mercy, saying that such was not within its 
power to accomplish, but that it was able to 
make men speak foolishly while dining, and 
that it could preserve them also from the 
consequences of such speech. I said that I was 
thoroughly unimpressed, to which it again 
begged for mercy, and acted miserable. 

I asked it for the secret of the transmutation of 
metals into gold. It detailed a fairly elaborate 
process involving "simple corrosives." I 
recognized this as a plating solution and weak 
current. I said that this was nothing new or 



special, and the spirit replied with reproach, 
"no, no," it said (and I paraphrase hereafter), 
"this I can show you, it is a simple thing. If you 
do this, hardly a man on the earth will not 
know of your fame, such will it be. You must 
make things that they do not wish to see, but 
with the color of gold they will not wish to 
look away. They will buy them, and you will 
give them true gold in its place once you have 
received the money. This will allow you to 
make many things at little expense, and have 
no fear if they do not sell, for it will waste no 
gold to make them." 

I said that the spirit had done nothing for me, 
had given nothing, and said nothing that was 
beyond my present knowledge. "You are not 
satisfied with me, my lord?" it said, quavering. 
I considered that it had fulfilled all that was 
within its stated powers, except of course the 
transmutations which are apparently not 
accurately described by the book. I asked for 
the pronunciation of its name, and it replied 
with that, adding "the sage." I sent it away 
afterwards. 



8. Furcas #50 


PUR - KS (Beautified) pronounced Poor - cas 
Knight governing 20 legions. 

This is the second time I have called the knight. 
At the first occasion, about five years ago, I 
made several minor errors while attempting to 
secure his aid in a philosophical debate. Out of 
ignorance, I had made the triangle in the 
incorrect quarter, did not anoint my eyes with 
the essence of hyssop, and did not wear the 
belt of names made from the skin of an 
Ethiopian lion as I now do. The triangle error 
resulted in the spirit arriving on the right-hand 
side, unexpectedly. The omission of the 
anointing oil led to the spirit either not 
appearing or remaining invisible while 
showing only a "mount" of some kind, 
resembling the matte-black silhouette of a man 
pulled like taffy into the shape of a goat or 
donkey. It said nothing at that time, I only 
recited the address & welcome, said what was 
desired, and dismissed it. The omission of the 
belt led to the spirit taking some measure of 
control over my voice during the whole day 
specified for the debate, making me sound 
hoarse like a stereotypical pirate no matter 
what I said. All the same, at that time it had the 
effect of making even the most far-fetched 



arguments seem completely logical and 
indisputable to opponents arguing any subject 
I discussed. 

In this calling, the ceremony was performed 
correctly. The knight appeared on the same 
mount, but it was no longer a mere shadow: it 
looked "diseased" and deformed at best. 
Adding to the grotesquerie, the spirit itself 
appeared as a hunched and greatly aged man 
with a beard hanging to his knees, hair sticking 
out all over the place, and carrying something 
resembling a giant toothpick. At the address, 
he dismounted and stood in the triangle. I 
reached into the jar of incense and pulled a 
small ball of myrrh resin for the welcoming at 
which the spirit said "You would give me a 
stone?" 

I was somewhat put off by this, but went 
ahead with it as planned. I requested 
instruction in pyromancy. The spirit said that it 
would be necessary to have coals and a rod 
with which to stir them. By asking questions 
while making analogous marks in the coals, 
answers would be shown in the coals. There 
are many things to observe regarding the 
reaction of the coal to being disturbed by the 
rod: sparks, smoke, dust, fire, and similar 
occurrences may or may not occur. If they do 
occur, it has one meaning, and if they are 



absent, it has another. The combination of "yes" 
and "no" derived in this manner provides 
answers to specific questions. 

After this instruction, it said "Dawn 
approaches." The office of the spirit ends at the 
rising of the sun over the hills toward the east. 
I requested that the spirit confer upon me the 
gift of rhetoric so that I might make known the 
Tightness of my cause in all disputes, and 
recognize the spoken manipulations of others 
who attempt to use rhetorical devices to 
deceive me. I demanded also that it not force 
me to speak with a hoarse voice as it had done 
before. "I will consent. The moment of the 
rising sun is close at hand," the spirit reminded 
me. 


I made one more request, for the correct 
pronunciation of the spirit's name, before 
sending it away. At its departure, it re¬ 
mounted the "thing" which had been sitting 
beside him, and "sank" into the triangle. 

This was not a frightening spirit, but it was 
certainly not pleasant to observe. It was not an 
unpleasant dialogue, but the spirit had an 
overly harsh tone throughout the ceremony. It 
was not ill-tempered or of a bad disposition 
though, and while I can't say it was 
immediately useful, its bestowal has the 



potential to be a major benefit to me in 
avoiding the problems associated with 
important conversations. 


A Familiar 
"Sergeant Revelation" 

This was transcribed in shorthand from 
dictation while holding the 24k seal of Spirit 
#20 and asking for answers to several specific 
questions. 

It is worth mentioning that this spirit was 
instrumental in navigating the specific path 
during the 900+ feet ascent to the mine, saving 
me much difficulty and danger. In those 
instances, I also held the seal and asked for the 
correct way, with replies like "the left path 
would be fatal," and later discovering (once 
above it) that the path took a steep drop on a 
sandy slope just a few yards out of sight. 

***What can you tell me? 

I am to instruct in rational knowledge. No 
knowledge that comes by chance. All that you 
ask of the world, its creatures, and places. I 
know only what is. Ask only what you know 
not. 



***What is the nature of "telepathy?" 

The discipline is the aspiration of the mind to 
its most extreme difficulty. I am not to teach it 
and yet not to share for thought, as it is not 
welcome that you would try. It is not made 
available as a skill, and not permitted as a gift. 
There is no one living who has done it but by 
chance. 

***What is the nature of "ghosts?" 

They are the leftovers of the thoughts of the 
living, given to others but not known to the 
dead, who are lost to the living. 

***How did you join with the one who 
assigned you to me? 

By voluntary association, serving in the temple 
of the wheel at Rigel, as cupbearer to the face 
of absolute knowledge, providing sustenance 
to the god of the forked brow. 

***How is your message being heard by me? 

Depth of speech has no bearing on 
transmission of knowledge. It must be 
physical, and transcend into absolute 
knowledge by acquiring infinite depth. 
Nothing can deny what can fill all things. 



Knowledge of my master is given to those of 
pride. 

***What is the nature and significance of 
dreams? 

Dreaming is an artifice of the brain designed to 
provoke comfort. Nothing comes to a dream 
but by the brain. These lead into greater 
awareness of conscious thought. Many pass 
unnoticed, awake, and are given by sleep as a 
result of lack of interference. It is a joining of 
the mind with other minds, and an expansion 
of ordinary thought by the interruption of 
inhibition. Dream is not a silence of thought 
but an interruption of order, which is imposed 
by reason and design. Thought is chosen to 
replace knowledge and understanding - only 
these are in dreams, and thought eliminates 
dream. 

There are no insignificant dreams, all reflect 
knowledge and understanding, but in different 
ways. No dream is true, and all come from 
things known or understood. A message may 
be given at any time, and a dream revives the 
memory of it. Only things that come to the 
brain come to dreams, but many things come 
to the brain unaware, by the glands. 


Knowledge is a product of the brain, not its 



stimulant - it is all created in the brain, given 
form and place. Your brain ignores what it 
cannot put to place. There is no reference for 
knowledge, it is individual and unique, each 
invents it at need. An overwhelming amount 
comes regularly to the brain, which cannot 
process it all. Air leaves the vessel when water 
enters. 


There are no other worlds or other lives, the 
dream is interpretive. Thoughts have only the 
life in the brain, and only of the individual: 
there is no sharepool of thought, but many 
signals from all thoughts. Some are available to 
all, some are kept among the living. The dream 
is illusion, demonstrating a reality that you 
would not otherwise know, and cannot be 
known as real, so it is unreal. The brain alone 
determines the dream, no other tells the dream 
to you. 

It is possible to make the dream appear real 
while awake for yourself or for others, not to 
make it happen, when caught unaware. 
Remove thoughts and design, otherwise it will 
be negated by intelligence, and then finite 
knowledge must replace unknown ideas. 


***How do the glands send and receive 
messages? 



It is necessary to know how the glands work 
before beginning to understand their role in 
more complicated things than those used to 
regulate the bodily necessities. You will gain a 
firm and thorough knowledge of these organs 
by reading books, as you have done, and this 
will bring you to my audience once again. 

The glands of secretion exist throughout the 
body and number in the millions. Many are 
unknown to science and exist in membranes 
surrounding cellular genetic material. These 
and the known glands produce 
electromagnetic wavs almost constantly, and 
are most active in sleep. Many objects disrupt 
these waves and impair transfer of polarity 
between signallers and identifiers within cells. 
The cells send messages by altering magnetic 
fields as sound does air, and there is little 
silence existing in the universe apart from 
these mutterings. 

There is no direct intercourse between brain 
activity and the electricity of the cells. The 
transfusion of hormones in tissues does not 
carry the electricity but does permit it to create 
representative effects in neurosensory organs, 
saturating tissues. This produces disturbances 
registered in the brain, sometimes recognized 
by genetic membranes with analogous 
identifiers. These form during transmission of 



signals and remain in place until cell 
deterioration, recognizing similar signals 
received by external prompting. Most signals 
go unnoticed and the incoming wave pattern is 
not identical to the exterior identifier, so a large 
margin of error exists in understanding any 
transmission, even from the body. 

Neurochemical activity stimulates waves, and 
the majority of this maintains and alters the 
chemical structure of genetic material. This 
takes place constantly. By chance the activity 
gains momentum, and a composite wave 
forms, allowing direct change within cell tissue 
or in exterior events. The discharge of 
polarized molecules within the brain is a result 
of that, and sensation disrupts the wave form 
and prevents activity and composite formation. 

It is not necessary to generate cellular response 
in order to compose wave forms and extract 
them from the body. Suppression of 
interference is of primary concern, and to 
increase the activity of specific hormone 
transmission centers causes the brain to 
increase suppressive activity. This has the dual 
effect of both eliminating interference and of 
preventing wave forms from growing beyond 
safe ranges which leads to deterioration of 
neuron membranes. These restore in a short 
time, but the functions of the brain decrease 



during maintenance periods lasting up to two 

weeks. 


Only minute electrical changes can occur, and 
only in the absence of an overriding current. 
Friction, magnets, wires, and complex 
disorganized fibres or compounds as in alloys 
and stones: all of these inhibit transmission. 
Thinking does not define the nature of the 
outcome, nor do symptomatic responses 
within the body guide its motion in in emitting 
high density polarized artifacts. 

The neural record contains the results of 
experience along the surface of receiving 
neurons, and most serve thousands of 
purposes. There are millions of neurons and 
millions upon millions of possibilities with a 
mix of surface identifiers. The identifiers of 
active cells within range of magnetic waves 
create the shape of the emitted information. It 
is bes, then, to create the wave from neuron 
incorporates sharing experience of matters 
alike to the effect or message desired for 
transmission. 



9. Gaap #33 


GA - OP (Gah-oof) Haughty 
President and Prince governing 66 legions 

The powers of this spirit combine some of the 
more fantastic powers of the Goetia with some 
of the most common. It is said in various places 
that this spirit is one of the Cardinal Kings (the 
name given there is "Goap"), that the spirit 
leads four great kings, and that this spirit is 
subject (as a Prince) to Spirit #13, who is in turn 
subject to Amaymon. This leaves some 
confusion that I have sought to remedy by 
direct interaction, along with clear solutions 
regarding his supposed powers. 

I came prepared with a series of requests 
written on a piece of paper. The spirit spoke 
first, "What is this you are prepared to demand 
of me?" It appeared as a tall man wearing a 
bulky robe of a color and texture similar to his 
seal in fixed mercury and inlay of tin. My reply 
was to begin by saying "Hear thou my 
demands and fulfill them according to the 
terms under which thou hast been conjured..." 
followed by reading from the list. After each 
request, I pointed the sword to the spirit and 
asked, "Wilt thou consent to perform this 
service as I have requested?" 



His first power is to make men ignorant and 
insensible, which are done separately or 
together. A person made ignorant will still 
speak rationally and may yet make an effective 
leader: an excellent position for a person who 
leads an opposing team. A person made 
insensible will be ignorant and recognized as 
such. I requested these things to be inflicted 
upon certain people associated with the 
production of mood-altering chemicals. "I 
shall," it said. 

His power is also to make men knowing in 
philosophy and the liberal sciences. I requested 
that he advance the knowledge and capabilities 
of certain scientists connected with 
regenerative genetic research, communication, 
space travel, and the development of 
alternative fuel systems. The classical division 
of Liberal Sciences does not include any such 
marvels, but they are of tremendous 
importance in the necessary caclulations, as 
well as in the presentation of ideas coherently 
to producers and colleagues who would lend 
support."I shall," it said again to my question 
of whether or not it would comply. 

His power is also to bring love. I asked for the 
love of investors, marketers, and producers 



who will make possible and productive the 
careers of those scientists mentioned 
previously. "I shall," it said. 

The spirit can also bring hatred. I requested 
that it create a bitter enmity between certain 
religious leaders and particular figures of 
public legal authority. "Do you consent to 
perform this service as I request?" The spirit 
replied , "I do." Since the reply was different 
than before, I assumed the spirit had not 
confirmed its intent to produce the previously- 
requested effects; but I went on to the next one. 

The spirit is said to remove familiars from the 
custody of others. I demanded that it remove 
the familiars from the service of anyone who 
requests their action against myself or my 
family, and from those whose familiars are 
obliged to bring difficulty or danger to myself 
or to my family. "I am bound to this," it said in 
a grave tone. 

I requested furthermore that the familiars of 
particular individuals and organizations, even 
those who are ignorant or disbelieving of their 
attendant familiars, be removed from their 
service and diverted instead to the fulfillment 
of special projects under my design, which I 
presented also to the spirit as an explanation of 



what these familiars would do. "That is clever," 
came the reply. 

At this point the spirit became somewhat 
agitated. It made a speech about how I should 
have more respect for the dignity of its office, 
and that at any time it could bring "four 
swords" to my throat. Not appreciating such a 
response, but feeling confident in my defenses 
(the circle, the brazier, the ring, etc...), I said 
that if I had not thought it capable, I would not 
have made the requests, and "do not threaten 
me." 

"I did not threaten. You should know that I am 
not as others. I do not have dominion, but as 
herald I express the power of others. What you 
ask would make a significant change in the 
world, and it would require much for me to 
put these things in order. You are the first, of a 
great many magicians, to offer your demands 
from a written list. You must respect that I am 
answerable for what is provided to you, and 
am not required to be of service if you will not 
tell me why desire these things. Give me your 
reasoning, and I may consent as you ask." 

In this the spirit has declared that, as a 
President, it is not in power itself, but that it 
organizes requests made to other spirits, 
presumably the "four swords" to which it 



referred. I gave my lengthy reasoning, ad-lib. 
These were requests made in the interest of 
securing basic freedoms for the ordinary man, 
and oppressing those who would pervert or 
deny these freedoms in the interest of selfish 
gain. "Then I will do as you demand." 

I asked what is under the dominion of 
Amaymon, and what is the nature and purpose 
of his consecration. "Gifts, surprises, fortunate 
gains, miseries, losses, movement, 
enterprises..." and so forth, "a gift can bring 
delight or suffering even when given with 
good intentions. The consecration ensures that 
the effect of the gift is the intended effect, from 
which it will not deviate. It is very simple. 
Name the gift and the intent in giving it, and 
pour out sweet milk into sand or the soil. M ilk 
is best, next wine, and beer only if necessary, 
but never blood. Do this in a place where no 
one will see or hear, and do not call Amaymon 
by name. This can be used also to make a 
joyous gift bring much misery. It is best for 
matters of state, and for presentations to those 
of a foreign nation." 

The spirit is said to have the power to carry, 
and re-carry, men from one country to another, 
so I asked how this is done. "You will go alone, 
and with only what you bring before me. It is 
within my right to deny anything you wish to 



bring or do. You will not have any awareness 
of what you have done, and you may only do 
one thing." 

The spirit, after a brief pause, said "I must go 
now if there is nothing further." I gave the 
License to Depart, and the spirit was present 
no longer. Despite his height, there was an 
overwhelmingly human sense to this spirit and 
its mode of action. During the discussion, it 
looked around as if to survey the 
surroundings, and sometimes it seemed 
frustrated or even amused. The type of 
requests made are not likely to be noticed 
immediately, but it would be uplifting to see 
them fulfilled. 


10. Alloces #52 

ALUK - ChYSh (Swift Champion) pronounced 
Ah - look - Heesh 

Duke governing 30 legions 


The spirit appeared as a tall man of Africa, 
wearing shoes and a skirt of grass, a lion's skin 
over his head with eyes set with diamonds, 
and perhaps 3000 acom-sized copper beads 
draped from neck to mid-thigh on a great long 
rope. Throughout the ceremony, he stood like 



a stork on one leg. When given the Address, he 
spoke, "Who is it you are calling Alloces, when 
I am Aluk-Heesh?" 

Correcting myself, and placing acacia on the 
brazier for the welcome, I inquired first of its 
talents and limitations as an astronomer. The 
spirit praised modern tools and procedures of 
astronomy, citing great advances, as it had not 
been requested to answer since before 
"knowledge of the hemispheres." The spirit 
declared its role as that of a guide upon the 
surface of the earth, and that it could say 
nothing (other than what could be known from 
the earth) about anything occurring in other 
worlds. Despite our great knowledge, it said, 
we have "failed to recognize those worlds 
hurtling through the unbound regions, 
concealed in their courses." 

I told the spirit, truthfully, that I have long 
been fascinated by the sight of comets. Having 
seen a few, and hoping to do so again, I 
inquired about some that would appear (and 
be worth seeing) within the next ten years. It 
told of four: two to appear "in the early 
months" of the year 2007 ("in two years' time"), 
visible "in the islands of the southern ocean," 
and "to be seen from the pole," and yet another 
to "pass suddenly against the rotation of the 
axis in the whole girdle of the sky, making a 



show of shows, and to go on unknown after." 

I asked also for details about supernovae, for 
which I have a special fondness, as the two 
brightest on record occurred during important 
times in my life. The spirit said that the best 
one to be seen would be visible "to Asia" on 
August 29th of the year 2030. I asked where to 
look to see it, and the spirit replied "upwards 
will be enough, but you will see it in the region 
of Cygnus." 

I asked whether or not it could provide a 
familiar to give assistance to others in music, 
grammar, and arithmetic. "I would prefer to do 
anything else, but if you request, I will provide 
instructors." Sensing it intention to cooperate in 
spite of inconvenience, and realizing that to let 
other have free access to these "instructors" 
might bring them trouble, I compromised. The 
spirit agreed to give instructive familiars to 
whoever would wear its seal. "They will gain 
titles and trophies in all competition, if they 
will abide the training given by discomfort and 
disgust." I made this request freely and 
discreetly, on behalf of an opera singer, and an 
author whose writing involves mathematics. 

Though this spirit appears competent in his 
field, I have no reason to think of it as 
something with any vast power. It was 



certainly not a terrifying spirit by any means. 
Though the Goetia describes it as having a 
"big" voice, in truth it was almost a whisper, as 
if from a parched mouth accustomed to 
flowery speech. It has apparently not answered 
any requests in quite some time, which could 
account for the misinterpretations. It will be a 
tremendous pleasure to find its astronomic 
predictions coming true (if they do), and as 
well to see a successful outcome for those who 
will soon (presumably) have new instructors in 
their crafts. 


11. Gusion #14 

GUTs + YUN (Little Dove) pronounced "Goots 
-yohn" 

Duke governing 40 Legions 

The terms of conjuration for any spirit clearly 
state that it should appear in "fair and comely 
shape," along with other admonitions that the 
appearance should not include disturbing 
images. Nonetheless, some are described as 
having the appearance of "monsters" or of 
great beasts like dragons, and this particular 
spirit is given a most obscure description. It 
should appear "like a xenopilus," but not other 
indication is given in the text as to exactly what 
sort of creature this might be. 



Until now, this description has remained a 
minor mystery of the Ars Goetia. I have heard 
several colorful "explanations" of this obscure 
reference, almost all of which are derived from 
speculation that the term is Greek. Among 
them are "strange headed," "strange lover," and 
even "blue headed," none of which resolve the 
image into anything specific. One effort, 
"cynocephalus" would indicate that the spirit 
appears as a baboon. 

Quite unexpectedly, the spirit appeared in the 
shape of a beautiful woman dressed in "harem 
girl" fashion, leaning forward from the back of 
a young elephant. The sigil of the spirit 
suggests the ears and tusks of an elephant, 
though I would have never guessed such a 
thing beforehand. The woman wore a loose red 
scarf, a considerable amount of make-up, and 
was especially attractive. During the whole 
period of conversation, she made overtly 
seductive gestures and spoke in a suggestive 
tone, beginning with "What would you like me 
to do for you?" 

This spirit bestows honor and dignity, which 
are qualitative adjustments in behavior rather 
than the "honors and dignities" bestowed by 
other spirits, which are specific titles and 
privileges. I requested from it those favors. 



within its office, which would permit me to 
avoid undue difficulty as a result of the 
indignities of others. This included compelling 
those who incur debt to me to honorably repay 
such debts (none exist presently), and to ensure 
that those who come to me (whether at home, 
in public, or in places of business) maintain 
their personal dignity. These requests will, 
hopefully, preserve me from involvement in 
underhanded dealings and other side-effects of 
chance meetings with nonspecific desperate 
and depraved individuals, should I encounter 
them. 

To all of this the spirit agreed willingly, 
without any discussion whatsoever. It has also 
the power to create or to reconcile friendships. 
I requested that any who would wax angry, 
speak harshly or insultingly against me, would 
have their disputes reconciled in their hearts 
before it becomes a problem. The spirit agreed, 
quickly, and I caught sight of an error. I 
requested also that my adversaries should hold 
their tongues in speaking rudely of me also in 
private, away from my presence. The spirit 
congratulated me for having the sense to make 
this latter request. 

It was given license to depart in customary 
fashion. Though it made no small effort to 
entice me away from my intended purposes by 



its posture and expressions, the spirit gave 
almost no feedback, and this (coupled with its 
appearance) made the exchange difficult. 


12. Amon #7 

Amon (AMUN) pronounced "ah -moon." 
Marquis governing 40 legions 

A spirit with frightening power. In nearly all 
references, Amon is identified with the 
Egyptian god of the same name. Amon, a 
major deity among the Egyptians, would have 
been a likely candidate for a young monarch to 
ensnare in his Brazen Vessel. The description 
given in the Goetia for Amon has almost no 
comparison to what we hear from the 
Egyptologist, though, so I was initially 
suspicious as to whether or not the two were in 
fact identical. 

Amon of Egypt apparently had rams and geese 
for his sacred symbols, whereas the Goetia 
describes him as a wolf with a serpent's tail or 
as a man with a raven's head and dog's teeth. 
Amon was a very influential deity, but in 



Goetia the spirit is merely afforded the power 
to settle controversies between friends and foes 
and to gain the love of others. The connection 
between the two spirits is almost nonexistent, 
but there is no outright contradiction - we are 
nowhere proven wrong for thinking the two 
identical. Study alone could not resolve the 
issue, and to say that they are separate has 
(until now) made another of the lesser 
mysteries of Goetia. 

During the Invocation (the 2nd conjuration), 
great blasts of wind arose outside, and died 
away suddenly as the conjuration finished. The 
sky was otherwise clear. During the constraint, 
an interior door opened. That door normally 
requires a push to open across the carpeting, 
and the doorknob has always been secure. 
There seemed to be wolves at the side of me: 
first on the left, then right. Each time, there was 
a light as if a match had been lit, but slightly 
larger. In addition, the whole atmosphere of 
the room appeared to be infested with an 
unwholesome feeling as if something bad were 
about to happen at any moment. 

The spirit appeared at the Address in his 
"human" form. I use the term "human" in the 
vaguest sense. He had two skinny legs and two 
skinny arms, a torso like a man and a head 
where a man's head might be. Instead of a 



man's head, there was something like a long 
black dog's snout affixed to a bird's head. The 
snout was not a beak, but it was rough and had 
the appearance of asphalt or vulcanized 
rubber, and the teeth stuck out from their 
bases. It was long and angular, but there was a 
sort of bulge at the end, and the eyes were 
large and dark red like a cherry in black oil. It 
had an enormous mane of blonde hair, fine as 
silk, in hundreds of finely-woven "dredlocks" 
or something of the sort. They hung wide and 
long, and were in fact reminiscent of an 
Egyptian nemyss. It held a long staff of gold 
made to suggest his own head-and-hair shape, 
and had many divisions along its length. It sat 
on a grey stone throne. 

"You had some purpose in mind when you 
called me. I have come in answer to that 
purpose. Tell me what you require," it spoke in 
a plain, clear, and even-tempered voice. 

The mere look of the thing gave me an 
immense rush of panic. I held the ring before 
my lips. It spoke again, "We will not require 
such things tonight. I congratulate you on your 
readiness, and for not greeting me with a 
sword in your hand as if you would reach out 
to pierce my heart." In truth, I had the sword 
laid at my feet. 



"I find myself surrounded by controversy. I 
wish to resolve this, as well as certain 
controversies in the world at large." I felt 
confident in my answer, but it replied, "We 
will not interfere in the affairs of others except 
in that they concern yours. You do not have 
controversy surrounding you, but are truly 
arrogant and conceited. Your actions and 
attitudes create disruption in the lives of those 
around you. You have spared none from 
suffering in which you do not participate but 
rather perpetuate. You are slow or forgetful to 
reciprocate any gratitude, hesitant in meeting 
obligations, and usually interfere needlessly." 

At this point, there were several loud clicks on 
the north wall, and light like fire. I turned to 
look, seeing nothing. "This is my assessment. 
You cannot even concentrate on this 
conversation [it had been more of a lecture] 
much less attain any of your esteemed goals. 
You must focus your attention in one 
particular thing until it finds completion." 

"Is there something that you suggest that I 
complete?" I said. "I will say nothing about 
what you would do, but from now I will be 
your best friend. That is who I am, it is my 
name. I am the Best Friend. What would you 
like to do? I will make the way clear for you. 



and lend support to your efforts." 


J - "You must put an immediate end to all spite 
and animosity earned to me from other people, 
both in the past, currently, and in the future, in 
a manner both fair and favorable to me, unto 
the end of my days." 

S - "I will make an end to your present 
disputes. You will have no more trouble for 
wrongs real or imagined. I will settle your 
grievances in an equitable manner and to your 
benefit. You will not disrupt or deceive, or I 
will fail you." 

J - "I desire also to be loved. Not by any 
particular person, but to be given admiration 
for what I do well, when it is truly well done." 

S - "You will have a reward of exalted 
consideration. You will have the highest 
consideration for each one among whom you 
present the fruits of your skill. You must not 
use this to make anyone do something that 
they had not intended to do, and you may not 
use it for any purpose to make people believe 
something untrue." 


J - "Is there some special way to make this 
happen? Should I use the seal and call you at 
the time?" 



S - "No. I will make these things happen unto 
their completion for I have the power to do so. 
I could pick you up from the ground right now 
and hold your feet above the floor. Would you 
like for me to do that for you?" 

J - "Such a thing would breach the circle and it 
might invalidate all that you had previously 
agreed to perform." 

S - "You are well guarded and aware. I will tell 
you that my staff has seventy-two parts, and is 
a sign of my place among the others." 

J - "You will agree to do what I have asked?" 

S - "I will always be your Best Friend. I will do 
what you have demanded." 

I gave the License to Depart. The spirit seemed 
to turn into a ball and disappear, like watching 
a television turn "off." There was a sense of 
some lingering presence, the same panic 
feeling had upon its first arrival. All the same, 
it had disappeared and I walked out of the 
circle. Nowhere near the candles, the front of 
my robe caught *fire* as the very edge brushed 
against the outer edge of the circle. I stepped 
back to smother the flames. There were none, 
nor were there any stains of fire despite having 



very clearly been the hem of the white linen 
robe on fire. It was the most disturbing part in 
this entirely eerie interaction. I gave the 
License to Depart again, and the sense of its 
presence went away immediately like the 
feeling after a guest leaves. 


13. Beleth #13 

? BLAT (softly)? pronounced BA-leet ? 
King commanding 85 legions 

There is a word to say here concerning the 
utility of magical ceremonies. Obviously the 
presumed function of such arts is to allow for 
the attainment of that which would otherwise 
prove inaccessible. In the case of Beleth, the 
thing to be sought is "the love of men and 
women, all that there may be, until the master 
hath had his fill." On the surface this sounds 
like something appealing to Faust or Don Juan, 
or some other insatiably rampant lover whose 
passion borders depravity. Some reflection led 
me to the assumption that as a "king" 
controlling a significant horde, Beleth must 
serve some better purpose than mere sexual 
gratification, which is amply covered by the 
lesser nobility of the Goetia. 



To call the spirit "unwilling" would be a great 
understatement. At the ending of the 
Constraint, flashes of light (as from a "disco 
ball") began to appear and move to and fro. I 
did not consider this a true manifestation of the 
spirit, as trumpets or loud noises are supposed 
to herald its approach. I realized that it is 
described as obstinate, in fact Beleth's entry is 
the first reference point used later in the text to 
describe the manner of dealing with difficult 
demons. I proceeded to call the Cardinal King, 
but as Beleth's station is in the south-east, it 
became questionable as to which king would 
be appropriate to compel his arrival. I called 
Amaymon, as it is used in reference to beleth 
by the text. At this point I felt like things had 
gone just a little toward the direction of "out of 
control," as I was making decisions during the 
ceremony which in all good sense should have 
been settled long prior to the work. 

To make matters worse, there came up at this 
time a litany of requests to stop, take note, be 
aware, and do no more. Still there was no 
apparition, so I performed the Chain Curse. 
The insistent cries changed to "this is 
unnecessary! I have arrived!" and the like, but 
still no apparition. Finally I Laid the Courage 
as it is said, and the spirit appeared as if a 
stone slab had fallen into place. "It is done! 
Release me and I will do whatever you ask." 



The spirit appeared not unlike the Grim 
Reaper, sans scythe. This was not what I had 
expected. Having previously assumed the 
name of Beleth was a corruption of "Bacchus," 
with Bet-Lamed-Tet being used ignorantly in 
place of Bet-Chet-Samekh, I was prepared for a 
a parade of fools and their drunken lord. This 
spirit was still, cold, and imposing. I fumbled 
to unwind the chain from the box, add incense 
to the coals, and give the Address and 
Welcome. The spirit mocked me, "What is this? 
Shouldn't you check your book?" and so forth, 
all very copndescending. It asked about my 
incense: what is was and from where it had 
come. 

The spirit, unbidden, began to describe those 
in its service: a man who plucked feathers to 
wear, and a man who sang so well the birds 
learned to imitate him. A bird began to twitter 
loudly, and though I am no ornithologist, the 
sound was not the norm for any bird known to 
me. There were others also, all of them having 
some bizarre and highly questionable behavior 
through which, I was told, people were made 
to love them. I grew weary, and the day was 
excessively hot, so I demanded: 

"Make_beset by fame and the 

devoted affections of all met, even strangers, so 



that people will seek_'s favor, give presents, 

welcome, and fond appreciation within my 
lifetime, and for ages to come." 

The reply: "I cannot do this if nothing is done 
to earn it. These men made fools of themselves 
for my sake, what will_do?" 

I described this, then added, "Make this 
happen now, not years or weeks from now." 
The spirit requested more time. I gave until the 
next solar eclipse (less than 20 days), and again 
it refused, saying that the next time when the 
stated conditions would be met would fall after 
the eclipse. I retreated slightly, allowing for the 
time when those conditions were met, adding 
that the degree of love given should be truly 
remarkable. Beleth advised to shun all discord, 
lay down any grievances, and abandon all 
prejudice in favor of peace and friendship. "To 
be loved, you must love." I asked bluntly, "Will 
you do as I have requested?" The spirit acted 
outraged, nearly breaking the headstone-stiff 
detachment which it had retained to this point, 
saying it would "work my will," but that it 
would "take the sword and thrust it through 
my heart" if it were not for my "treacherous 
box." 

I asked about its name and origin, but the spirit 
spat angrily that it was not required to divulge 



that information. Thus I have left the 
translation as might be expected, and it is 
certainly subject to some speculation and 
debate. As I gavce the License to Depart, the 
spirit said "Fool!" before disappearing as 
though being blown forward from behind. I 
was left somewhat confounded by the entire 
episode, and had it not become apparent since 
the act itself that the conjuration was 
successful, I would have doubted whether or 
not the oath was properly made. 


14. Dantalion #71 

DN + ThLYYN (judge hangman) pronounced 
DON-tal-YON 

Duke commanding 36 legions 

In addition to expanding the scope of 
operations when requesting service from the 
spirits, there are applications hinted but not 
fully described by the text. The 71st spirit has 
several subtle powers that border on the 
fantastic, and I have called this Duke in an 
attempt to reclaim some of the lost legacy of 
legendary magicians. 


The spirit arrived at the end of the Constraint, 
addressing me as "Oh, man! Oh, you man! 



Whatever you wish I will do for you. Ask, and 
I will do what you require." The tone was 
somber and deep. I wonder even now if it had 
merely intended to distract me from giving the 
Address to the Spirit, after which the spirit 
appeared in a white prayer-shawl. It had a 
book in its hand, large and heavy, and its face 
turned around like a spinning pole, but always 
facing forward and changing. It must have 
shown hundreds of faces during the entire 
exchange. 

I went to business immediately, requesting that 
it detail the "secret counsels" of several people 
known to me who are in positions of 
importance. I will name none of them here, but 
asked for the spirit to alter their decisions to 
suit my interests. The spirit described these 
things in a flat tone free of weariness or 
reproach, as if it were reading news articles. It 
gave attention to all relevant details and other 
factors exerting influence on these people. 

I asked how it could create changes in the way 
people think and behave. The spirit explained 
that it does not remove the thoughts from a 
person but merely substitutes its choices in 
place of their own, and that they can not help 
but give it higher consideration despite 
knowing that these implanted ideas do not 
originate within themselves. I asked if it would 



be possible to create a system by which I could 
make use of its power to alter the thoughts of 
others at will by means of a simple gesture and 
command. The spirit was willing and able, so I 
suggested a routine through which I might 
hijack the decisions and judgments of others, 
having the spirit affirm its cooperation. 

The spirit emphasized that it could not make 
people subject to me, but would make servants 
capable of performing tasks that I command 
them to perform. This is implied by its power 
to "teach all arts and sciences unto any." The 
spirit warned me against making too many 
such commands and against depending greatly 
on the people employed thereby. 

I asked the spirit if it could produce an artifact, 
usable by anyone, whereby a vision of a named 
person would appear and show their present 
activities. I displayed the artifact in my hand, 
within the circle. The spirit agreed, and I asked 
how the power would become available. The 
spirit described a complicated ritual involving 
laying the artifact on a dais and burning 
incense in its honor, to which I replied that I 
required it to be portable and inconspicuous, 
able to be used at ease. The spirit responded by 
limiting the time of use for the artifact to 
between sunrise and noon, saying that if it 
were ever used at night the enchantment 



would vanish forever. 1 requested that the item 
work for anyone, but only if the user would 
perform a simple action that I asked the spirit 
to approve, which it did. It also said that the 
power of the item did not concern the artifact 
itself, but was a power of thought conveyed 
directly by the spirit. The image of a person 
would appear in a vision unconnected to the 
artifact, from a distance proper for holding a 
conversation. 

I asked the spirit if it could create an effect by 
which possession of the artifact would allow 
me to see and hear through the eyes of another, 
so that even a blind and deaf man could see 
with a guide. It replied that it could do this, but 
that such would conflict with the present 
power of the item. I asked if it could produce 
such effects as apparent bilocation, or other 
hallucinations, as they are thoughts to be 
imposed in the minds of others. It said that it 
could, though I did not arrange a means of 
accessing that ability. 

I asked about the faces and the book, "the faces 
are those of people who have known you," it 
replied, and "the book contains the words of 
those who will have spoken against you." 
These people, it explained, would understand 
that I had in some way manipulated their 
thoughts and confused their decisions, and the 



book would preserve any grievances they 
might have with me. For what purpose, one 
can only guess, and I did not ask. The spirit 
remarked that I have a "cooperative animal," as 
my cat had sat at its feet, observing it 
throughout the ceremony. 

At the giving of the License to Depart, the 
spirit said "We will meet again," in a tone that 
belied some ominous foreknowledge. The 
verbosity of the spirit made much of what it 
said difficult to remember exactly, though its 
message was completely clear and elucidated 
with precision. It had the mannerisms common 
to human judges, and was both pleasant and 
agreeable. It did imply that those who call it 
with offerings of incense would receive the 
answers they desire, though there are 
obviously further powers reserved for those to 
whom it cannot refuse, being duly conjured by 
the rituals of this magical art. 


15. Haures #64 

HRS (destroy) pronounced Har-OSS 
Duke governing 36 legions 


Ostensibly the Egyptian deity Horus, identified 
by the hawk apparent in its sigil and by its 
aggressive power, this spirit has several 



unusual attributions. Firstly, it receives 
worship even to this day, yet is subject to 
bondage. Second, it speaks about "Divinity, the 
Fall of Spirits, and the Creation of the World" 
despite being conjured under sacred penalty. 
Finally it has the power to destroy enemies by 
fire, a fairly impressive feat. After years of 
wrestling various religious bodies and their 
monumental doctrines, and out of some sense 
of hypocrisy at conjuring these spirits 
repeatedly in the names of a God to whom I 
cannot claim much loyalty, I sought resolution 
from this spirit. 

The spirit appeared as something like an 
enormous leopard. I have seen leopards, and 
most were rather small, but this was huge, 
hunch-backed, and somewhat shaggy for a 
leopard. "Supplicants convene for my 
adoration. Do not delay me beyond necessity!" 
it spoke. I gave the address, and it stood to 
reveal a man with a face blackened as if by 
flame, and eyeless. "Who is God?" I demanded 
to know. 

"God is that which can destroy with impunity, 
demanding worship from whatever it 
threatens." I found the answer simplistic and 
unsatisfying. I asked about Divine Love. "God 
has neither love nor wrath nor jealousy." I lay 
the tip of the sword out to the triangle, and 



requested again to be told the nature of God. 
"There is nothing to be called one God, only 
unity of spirit." 

I asked from what spirits fell, and to where 
they fell. "In the beginning, there was no Earth 
or space, and these were made to divide spirits 
one from the other. This is the fall of spirits, the 
loss of purity. There is no faction is this 
shattering of the eternal, no good or evil to 
choose as ally. God is Almighty and without 
opposition." 

I asked the origins of physical law, life, and 
mankind to be revealed. "If there were they 
who made the laws of nature and the living 
flesh by choice, they are unknown to me. Man 
comes from the sea, and is the highest of all 
creatures in the world having a spirit, but is 
not alone. You have the spirits of many and 
will have many more, yet they are unified in 
you, and where they are in harmony there is 
the peace of the kingdom." 

I asked about the divinity of Jesus and other 
demigods. "He was a mere mutation, bom of 
woman. Many things said of him were true, 
and some things myth. He worked miracles as 
others have done, and was never God nor Son 
of God nor anything but a man." 



I asked about the Day of Doom. "The 
reckoning is inevitable. There is a limit to our 
separation from unity, and matter is our egg, 
not so much a prison. At the breaking of the 
egg, when we shall return to the eternal, we are 
Almighty, and we shall exorcise from among 
us those who are to be cast away with the shell 
of our former world. Unified in spirits, we are 
Almighty, and even the spirits may be laid to 
total destruction, silent and unknowing, while 
our continuance is assured." 

"Who should I destroy by fire, young prince?" 
it spoke. I do not consider myself royal, and 
not knowing any adversaries, I asked it to 
reveal my enemies. "None known to you, and 
none who know you, would be your enemy." I 
asked it to bestow the power to command 
"fireballs" and the like upon me through 
various gestures. The spirit replied that such 
was its power, not mine to have. I suggested 
that it should wait for my future commands in 
that department, then, and to strike at my 
request. It replied that it would not strike first. 

It disappeared after the license to depart. I am 
unsure how to rate the effectiveness of the 
conjuration, it is said that this spirit will lie and 
deceive, and despite my best efforts to ensure 
proper protocol, I cannot help but worry that it 
was merely telling yams. I will reflect on the 



discourse, as usual, and continue to weigh 
what it has said against the voice of my own 
reasoning. 


16. Cairn #53 

ChYYM (living) pronounced "hha - Eem" 
President governing 30 legions 

Somehow this spirit has been, even by 
educated men, confused with the Bibilcal 
personage of Cain. I am unclear as to why this 
is said, but it is patently false as well as being 
somewhat absurd. It bears mention here only 
in that it has become a popular suggestion 
despite the fact that it requires taking both 
Cain and spirit #53 entirely out of context. 
Though I can not speak for Cain, I can say that 
this was by far the most amicable spirit yet 
conjured. 

Occasionally I take up work on behalf of 
others, as is demonstrated by this record. My 
standard policy, in all such work, is to refuse 
any service bluntly and give no possible 
reconsideration. Afterward I consider the 
matter thoroughly and, if it appears beneficial, 
apply myself to it as discreetly as possible. My 
motivation for this conjuration was done to 
satisfy the request of a magician whom I have 



long respected, though it was a general request 
and not specifically mean for me alone. The 
question was to search the future of the climate 
for Earth in twenty years time, to determine 
the validity of arguments for or against the 
impending peril of Global Warming. 

Immediately upon completing the constraint, 
the spirit appeared as a tiny bird and said in a 
most pleasant voice "You wish me to give you 
understanding of the speech of animals. It has 
been hundreds of years since anyone had this 
gift." 

Not impressed easily, I gave the Address. The 
spirit replied by saying "You did not expect 
something so small? I will change to suit your 
needs." It stood to reveal a man dressed in the 
same dull brown as the bird, with what 
appeared to be pencils wedged into the rear of 
its cap, which was also brown. He was 
exceptionally thin, standing loosely but not 
fitting any particular era or nation. He was, for 
all else, brown. 

The spirit began to speak at length about the 
nature of birds and their communication. It 
had an apparent fondness for birds, and took 
care to explain that they are good-natured but 
often attempt to annoy others, especially other 
birds, which they do not regard as creatures of 



equal merit. It described cattle as offensive, 
dogs as motivated entirely by reward, and said 
that most insects and no mollusks have speech, 
although spiders do. It made a distinction 
between communication and speech, saying 
that speech is expressive and whimsical 
whereas communication is a mere biological 
function. It made clear that speech is not 
shared by a species but is individual in nature 
and is shared as individuals, and so can be 
shared by creatures of other species. 

I asked how to make the speech of animals 
more clear. It said that it would bestow the 
power upon my Ring, if I would extent it 
beyond the circle, which I did. So long as I 
wear the ring, it would make the speech of 
animals clear to my understanding in my 
native language. I asked about giving the 
power to others, and it described how to pass it 
along (it requires me wearing the ring and 
pressing it to the upraised palm of another), 
and that it would be given to them only while i 
wear the ring and that only so long as I live. 

I asked about the Voice of the Waters, curious 
if it were merely the speech of fish. It spoke 
more about fish-talk, and then declared the 
Voice of the Waters to be a peculiar voice of 
unknown origin emanating from beneath the 
sea, "possibly Leviathan itself" it said with 



unexpected humor. This is starkly contrasted 
to the Voice of the Multitude "like many 
waters" mentioned in Revelation 19: 6, who are 
the holy chorus praising God. 

I requested that it speak to me about the future, 
things to come, within one, five, ten, twenty, 
fifty, and one hundred years, relating to the 
climate of the world. I asked for special 
attention paid to the twenty-year mark. 

1 year: Drought in Asia, no major effect 
globally 

5 years: African tsunami, loss of Atlantic 
waterfowl 

10 years: Birds living at the poles, decimation 
of the Walrus 

20 years: Much rain, cooling of the Earth by 
two degrees, deserts benefit and grasslands 
grow - 

Increase of rice production, more humid but no 
raise in sea level - 

Re-vegetation in the Amazon despite 

continued logging - 

Tropical Malaria virtually eliminated- 

011 shale explored in abundance in Central 

America - 

No storms as strong as those of 2005- 



Warmer summer in Russia - 
Oceanic Islands remain unaffected- 
Weddell Sea become great fishery, Ross shelf 
begins to break- 

No interior change in Antarctica- 
Bubonic Plague in Africa, with few deaths- 

50 years: Mass starvations worldwide 

100 years: Several massive cataclysms, but 
humanity relatively unaffected as a whole 

Out of curiosity, I requested knowledge of the 
distant future, the extinction of Mankind, and 
the next Geologic Age. The spirit responded 
that humans would become extinct in 12 
million years due to disease and the remaining 
women being beyond breeding age. The next 
geologic change, to make Europe some of the 
only inhabitable ground, would occur in 34 
million years. 

I will again say that this was a very pleasant 
spirit, and that it departed immediately when 
given license to go. I reported my finds, which 
were the near total opposite to results given by 
other magicians, and we shall see which (if 
any) come to pass. 



17. Andromalius #72 

??? (???) Pronounced ??? 

Earl governing 36 legions 

The name of this spirit eludes me. I have seen 
"strong man," "evil man," and even "man- 
hammer" as translations, and popular titles 
like Adramelech suggested as possible mythic 
equivalents. I do not consider any of these 
accurate, although the Medieval concept of 
Adramalech as a tattle-tale would fit neatly 
with the powers ascribed to Andromalius. 
Unfortunately I had forgotten to inquire about 
the name at the time of conjuration, for reasons 
described below, and the trivia will have to 
wait until some time in the future. 

It should be apparent to all but the cloistered 
and the delusional that in the real world, it is 
often the bad guy who wins. Perhaps you pay 
your bills, file your taxes, keep in one lane of 
the street, and avoid stealing your neighbor's 
furniture. Perhaps you price your goods and 
services fairly, or otherwise attempt to 
maintain an equitable relationship with your 
fellow humans. This is laudable, but all too 
often someone will step far out of line and 
suffer little or not at all for the infractions. Such 
an accusation is often leveled toward the 
owners of large corporations, particularly 
those who products employ many at low 



wages, or whose services destroy the natural 
environment. It is also something I hear very 
frequently in reference to small-time scam 
artists and other law-breakers. 

Not meaning to cast a gloomy cloud over the 
moral life and positive efforts, but it is highly 
probable that people of questionable virtue 
have intruded into the lives of every one of us. 
Some shut them out, or try to pay them no 
heed, and others attempt to strike back in vain. 
In the end, the low-grade thief, vandal, killer, 
or other criminal will get away. It is tempting 
to say that they are so desperate as to be 
unworthy of your vexation, or to hope that in 
some way they will be visited with retribution; 
but such does not always (or even usually) 
occur. It is far more often the case that the poor 
are cheated by the wealthy, the strong bully 
the weak, liars entrap the ignorant, and in 
general the bad guys go away happy while you 
are left to suck your thumb about it. 

Such is the case for the ordinary person, but 
King Solomon the Wise had a solution: 
conjuring demons! If they are compelled and 
empowered by evil forces, those evils may be 
bound by magical bindings executed upon 
their superior demons. The estimate of the vast 
majority of writers on the subject, for centuries, 
is that these threescore and twelve spirits of the 



Brazen Vessel are in fact some of the most 
high-ranking demonic powers believed to 
exist. It is no surprise that in seeking to end the 
work of wicked people, one may undo their 
work by subjugating their spiritual masters. 

Now I myself am relatively content and free 
from malicious works of others, and I hold no 
grudges over old crimes. I can think of no 
debts owed to me and what enemies I do have 
lurk in dark places with far more pressing 
concerns than my anxiety. Of my wife I cannot 
say that this is the case, or ever has been the 
case, and what troubles she does have are 
significant and insurmountable by any means 
available to her. 

She has been the target of several attempts on 
her life (during her childhood), she has been 
robbed by family and neighbors, and she has 
been given many lies from people who she has 
no choice but to trust, yet who all now sit in 
contentment which has no foreseeable end. 
Though all of this is more or less old-news and 
not immediately troubling to us (it has not 
been a trouble in years), it seemed prudent to 
put a decisive end to all of this mayhem at 
some point in time, and we chose now to do it. 
I hope that my readers will permit me to omit 
the details of my charges to the spirit in this 
regard, out of respect for my wife and as a 



necessary precaution. These details are trivial 
in any case: full listings of stolen property and 
those responsible, the names and reasons 
behind her troubles, and similar data 
concerning others among her family with 
whom she is in good standing. 

My command to the spirit was simple: undo 
what has been done, overturn their hearts to 
make them repent of their evil deeds, and force 
them to make some manner of recompense 
appropriate to their crimes but regardless of 
their means and preferences. The spirit agreed, 
and gave minor details about what these things 
would involve, all of which were agreeable to 
me. 

One curious thing about this spirit was that it 
did not like noise in any way. Despite being 
eager to perform its conjured labors, it was 
very insolent about my poor choice of 
locations. I chose a place for the conjuration 
which was too close to an airport, and every 
time a plane arrived the spirit would silence (at 
McCarran airport in Vegas, we get a flight 
about every two minutes), and more than once 
did it complain about the noise. It was, despite 
the difficulties, just as described: a very large 
Mediterranean like a pro-wrestler, making a 
very concerned effort to keep a huge python at 
bay. At its arrival, the snake was able to coil 



around the whole length of the circle, and at its 
departure the man was swallowed in a 
gruesome display lasting more time than I 
would describe as "comfortable." 

Since I have written this after-the-fact, I might 
add that many of the charges given to this 
spirit have been fulfilled in a most excellent 
manner. 


18. Berith #28 

BRYTh (Covenant) pronounced "bah-Reet" 
Duke governing 26 legions 

Compare to Baal-Berith (Lord of the Covenant) 
in abundant sources. 

The spirit gave no sign of coming into 
appearance, and there was no sense of its 
presence. It appeared fully, as if a mirror 
turned and it was there immediately. It had a 
broad face and prominent cheeks, skin that 
was dark as with dirt and dust and very dry. It 
had eyes like agate geodes and was encased in 
a thick halo of golden shimmer as if it were 
itself radiant. It was draped in a scarlet cloak of 
deep and luxurious texture, bound at the right 
shoulder with its seal and many draperies of 
coiled wire about it. It had a crown that was 
like red gold, from which the radiance issued. 



and it was giving a stoic gaze toward me. lis 
face had a beard with long chops and close, 
thick hair pulled tight to the skin and dry. 

I gave the Address to the Spirit. "I have 
already arrived." Its voice was like listening to 
a very thirsty person. He was, beneath his 
cloak, a man of undeniable strength and he 
spoke with precise pronunciation. I gave him 
Welcome. "I am humbled before you my lord 
and master, ask of me what you wish." The 
spirit dropped to a very low bow, and I could 
tell that his thick dark hair was parted down 
the center, and that his radiance was 
diminished at the brow. 

I made a request to obtain appointments from 
heads of state, the powerful, and the well- 
known for various projects and plans of my 
own. The spirit informed of severe and 
unavoidable consequences as a result of my 
insistence on a very-soon time frame. These 
consequences were not the spirit's fault, but 
the spirit could do nothing to prevent them it 
said. This spirit is said to be a Great Liar not to 
be trusted, so I was wary and looked for a way 
to judge the statements the spirit had made. 
Finally I decided to say, amidst its 
explanations, "Be silent!" and bade it "agree to 
do as I have requested, in a way that is to my 
satisfaction. If it should become possible that 



these consequences be avoided, will you then 
do as I have requested? " 


"Yes. If there are no further demands, release 
me." 


"When were you last invoked?" I asked the 
spirit, curious about its origins and the 
frequency in which these spirits are conjured. 

"I am called in every false oath. Men swear 
lightly on their own names." 

I held the ring before my face to defend myself 
from whatever was creating the fiery halo cast 
from the spirit's nine-pointed gleaming copper 
crown. I gave the License to Depart. This 
conjuration was performed on 10 Cheshvan 
2007, and even in the three months since then 
my family and I have been invited to an 
exclusive event at the White House under 
peculiar circumstances in February. At this 
time I am hardly even certain I want to go 
there! But all the same it is remarkable to occur 
at all. 



19. Malphas #39 

MOL-PSh (Betray Rest) 
pronounced "Ma-All-pees" 

President governing 40 legions 

Arabic legend declares that the Goetia, the 
catalogue of spirits and their bindings, was 
supposedly written by two spirits named 
Harut and Marut, who persuaded the 
Babylonians into idolatries with instruction in 
secret arts and sciences. In the Goetia itself it is 
said that the Babylonians found the Brazen 
Vessel containing the spirits, thinking to find 
treasure within it, unwittingly releasing them 
in pursuit of fabulous treasures. It is probable 
that these spirits, the crows Harut and Marut, 
are in fact named in the Goetia as Halphas and 
Malphas. Furthermore I believe them to have 
been known in ancient Europe as the ravens of 
Odin, Hugin and Munin: pagan gods bound by 
the name of Jehovah. 

When one reads the descriptions for this spirit, 
it is forgivable to think the author oversteps 
the limits of possibility in some places. 
Halphas "builds great houses and high 
towers" which is much less modest than its 
other tasks, to bring together distant artificers, 
and to destroy the works and plans of enemies. 
It is one thing to arrange convocations of 



engineers, but to manifest a tower would be 
power indeed! 

A solitary tower is grand, but to be honest I 
wouldn't have much use for it at the present. I 
am fully occupied with the production of fine 
art treasures in gold, diamonds, and rare 
materials for a very high-end market. I hope to 
expand the market to even greater pocket- 
depths, and thereby interweave my work with 
the lives and joys of the most successful and 
powerful people on the planet. I requested that 
the spirit build suitable venues for this 
establishment, magnificent dwellings and 
places of business in the most beautiful places 
in the world. I furthermore requested a bright 
and competent staff for all required positions 
to be gathered quickly and to the mutual 
satisfaction of all parties, and that any hostility 
from past dealings become continually and 
perpetually negated in a mutually satisfying 
way. This is an enterprise which requires 
highly skilled workers of an obscure industry, 
and extensive training in unique specialized 
techniques suited to the extremely rare and 
precious materials. It is also one with very 
powerful opponents: individuals and 

organizations holding high offices and 
wielding considerable influence. To each 
request for compliance, consent, and committal 



the spirit replied, "1 shall comply" and "\ do 
consent." 

The spirit began to manifest as if there were a 
cobweb colony wafting by on an unsteady 
breeze. I wondered if it were anything at all, it 
seemed so indistinct and unstable, but it had a 
sense of motion as if there were some purpose 
behind its seeming glide through the air. I gave 
the "Address to the Spirit Upon His Coming" 
and the material became like petals or leaves, 
gathered into a tower resolving itself into a 
tower the size and shape of a man. It had a 
head like an English noble of the middle ages, 
with strong features and the disheveled blonde 
locks of a soiled angel. "Are you not sacred?" 
said the spirit. 

After my request, mentioned above, I asked 
about its reputation for "good familiars." 

"Oh, so you wish to know: The executive 
behind your wants and needs. I will allow you 
some of both, and you must tell me which you 
most require." 

It is said he deceives those who make offerings: 

"There is nothing you can do, but I can do all 
of what you request." 



I asked about its name. He opened his coat of 
petals, and they were as the wings of a deep 
forest moth. They were grey and dusty but 
within them there was a shine, and they were 
ragged at all the edges, wrapping around his 
naked mummified body. His wings were 
unfolded swiftly, and he declared, "I am 
Malphas of the Fallen!" before I gave him 
License to Depart. 

This spirit did not have a lot to say, which 
makes me highly suspicious of my own claim 
that this spirit represents any sort of pagan god 
or legendary djinn at all! I could not imagine a 
spirit of this demeanor to be held accountable 
for providing a vast amount of scientific and 
mathematical data to Babylonian sages in an 
attempt to lure them into idolatry. But sorcery 
is not the same as scholarship and I will 
probably maintain the academic suggestion 
that these spirits may have some connection in 
the lore of spirits, but I am doubtful that such a 
connection exists in reality based on my 
experience with this fallen angel. 



20. Shax #44 


ShCh (Speak!) pronounced "Shach" 

Marquis governing 30 Legions 

"Where should I fetch the horses?" this spirit 
spoke upon its arrival. 

My response, not to be caught off-guard, was 
to ask "I would need stables and pasture. Can 
you provide me with these also?" 

"I didn't think you wanted to be a rancher. 
Usually you people want horses. What else do 
you want? If you do want the horses and the 
farm, you'll need to commit yourself to it." 

I was now curious as to what sort of 
commitment this spirit demands, and the 
extent of its power. I changed tactic slightly, 
and said to it, "I do not want any horses. 
Suppose I wanted the Dresden Green instead, 
could you get it for me?" 

"I could arrange for you to see it, and I could 
have it given to you, or even to help you 
purchase it for an amount within your means; 
but I could not make it appear in front of you 
presently. You need to be in a position to 
receive it, and that requires many things you 
do not currently have. I could arrange that you 



should get these things, but it will take time 
and I have said you must commit to the 
action." 

"What sort of commitment?" I asked. 

"If you want horses, you'll need stables and 
pasture. I thought you wanted something else 
than to be a farmer. Tell that to me, and you 
will have it." 

The spirit is said to take money "from the 
houses of kings, and to carry it again in 1200 
years." This sounded to me like a sort of loan, 
with money taken out and eventually returned, 
and so I requested from the spirit a particular 
property (Downtown Las Vegas, not a ranch) 
that is very attractive to me. "You will have it, 
and you will have the cooperation of all in 
securing it," replied the spirit. 

The spirit had been stepping around the 
triangle as it spoke, and in order to obtain a 
proper Oath from it, I commanded it into the 
triangle and demanded that it reiterate its 
promise to help me. It did this immediately, 
without any hint of resignation. 

It is said that this spirit "give good familiars, 
sometimes." I wondered if this meant that it 
would only give familiars sometimes, or if it 



gave familiars and they were only good 
sometimes. I asked the spirit, and it replied 
that the familiars are sent from among its 
legions, and that it would send one to take care 
of our property deal which would depart as 
soon as the deal were finalized. The familiars 
are only good 'sometimes" in that they are not 
always in a position to be of service, since I am 
not always in a position to benefit from what 
they can do. 


The power of this spirit is simply to negate the 
sight, hearing, or understanding of other 
people. It can make people ignore things that 
would otherwise make them unwilling to deal 
with you on your terms, and it can make 
people overlook the obvious. It cannot make 
people want to give me something, but it can 
make them ignore the fact that my offer is low, 
or any other problem. It can make people turn 
a deaf ear to legitimate complaints, and fail to 
see things that would prevent their 
compliance. The familiars use these powers to 
execute their tasks, but there is a limitation in 
what can be accomplished through forced 
ignorance. 

I asked if the spirit could also make people 
literally blind, deaf, or speechless at my 
command. The spirit assigned a familiar to this 



task also. I asked how to invoke this assistance, 
and was told to call upon the spirit by saying 
"Shax! Take away his sight!" or hearing or 
speech, or whatever else. I was warned that 
this would not always work, and that I would 
have to be in the presence of the person thus 
afflicted. Whether or not it would work would 
depend on whether or not my command were 
arbitrary or whether it would be part of 
something I was actually involved in doing. If I 
had a need to be sneaky, it would help me 
accomplish that, but it would refuse to serve 
against the same person in the same place if I 
merely wanted to torment someone at whim. 

The spirit appeared at first as a white bird, 
quite large and flustered. I gave the Address, 
and the spirit assumed the shape of what 
looked like a very thin man covered in fine 
white feathers. I asked if it were an alien from 
another world. "I was never a creature, and 
was never condemned. I am pure! I volunteer 
myself to this compact." 

This spirit was apparently accustomed to 
modern mannerisms. It spoke freely in a 
contemporary style, with a voice like an old 
drinker: sly, subtle, even humorous. 



21. Bathin #18 


BTh-OYN 

(House of the Eye) pronounced "Bet Ah-eeen" 
Duke governing 30 Legions 

The name of the spirit Bathin is often rendered 
with alternate English spellings, Bathyn or 
Mathin for example. This occurs frequently in 
the Lemegeon as unfamiliar Hebrew words are 
inaccurately transcribed into the alphabet used 
by the copyist. The Bet is mistaken for a Mem 
(they are both full-square letters), and thus the 
confusion arises, especially for the elementary 
students of this art. 

I required that a particular person, a scientist 
involved in nuclear waste management, depart 
this country and reside comfortably in another 
specific country. Despite the recent debate over 
nuclear waste, my interests in his move are 
entirely personal and have nothing to do with 
his profession. Having offered this man a 
quarter of a million dollars in cash 
unsuccessfully, I sought the help of the spirit in 
compelling him to emigrate. 


The spirit was large and overpowering. It was 
not like a little Djinn, with a human torso 



adapted to the base of a misty serpent, nor was 
it like a man with a long tail, though it is 
described as being like a man with a serpent's 
tail riding on a small horse. It was instead like 
a snake with a "man" head that was squashed 
and bestial-looking. It was a vivid green like 
grass in summer, and seemed to have a 
scornful expression. The scales were close-knit 
and almost smooth, and it appeared to have 
eaten an extraordinarily large meal very 
recently, for its midsection was swollen as it if 
contained a huge pig. 

"What is it that you need?" it spoke in a cold 
bass tone that sounded like a sneer. Its head 
had to crane upwards and around to its left to 
get a better look at me, since it was facing to 
my left as I looked eastward. I told it my desire 
for the man to move from the country. 

"When?" it asked, to which I replied March. 
The spirit agreed to facilitate his move (there 
are several legal obstacles) and gave specific 
instructions as to what is required of him and 
how he might be influenced. I must 
unfortunately leave the details private as they 
are personal to me, but the spirit gave specific 
instructions about what would need doing and 
other things involved. 



I had suspected that this spirit was privy to 
international trade values for gems and spices. 
Being able to travel quickly and without 
incident, and knowing the market conditions 
for these commodities, could be very 
profitable. I asked the spirit specifically about 
emeralds, since I have some faceted Colombian 
emeralds in the eight to twelve carat range and 
have recently considered selling them and 
going on vacation in Hawaii. 

The spirit stood then. It was enormous, its 
head on a one and a half meter neck and its 
four meter tail rolling out like a rope coming 
out of a coil, both about twenty centimeters 
wide at their widest. It had trim legs like 
horses' legs with thickly-clawed feet, and 
spindly arms like a monkey. I cannot shake the 
feeling that it was some sort of dinosaur, a 
bizarre long-necked raptor maybe, but the 
serpentine face was expressive and its orange 
eyes were keenly trained on mine with thought 
and power behind them. 

It spoke about the value of colored stones 
having increased in the wake of faceting 
advances in the diamond industry. Ironically I 
had a small hand in these advances and it 
pleases me to see their continued development 
in the precious stone market. Unfortunately the 
spirit informed me that I could not receive a 



large sum for my emeralds, but mentioned 
other stones which have grown in value 
significantly and others in my possession that 
have dropped. I am not willing to travel to 
foreign countries, even quickly and without 
incident, to sell these gems and so I must be 
content with a collection of stones or with 
relatively low profits from their sales. I did not 
inquire about the value of herbs, but had 
considered asking about the local desert plants 
before the conjuration. 

Though the presence of the spirit made me 
uneasy, it was not hostile and spoke clearly. I 
can only adopt the wait-and-see approach to 
all of its charges though: I cannot be sure that it 
spoke accurately on either count as of yet. 


22. Gomory #56 

OMURH ("Gomorrah") 

Duke governing 26 Legions 

The names "Sodom and Gomorrah" are now 
synonymous with civilized depravity. Their 
legendary demise, along with at least three 
other cities of note, is the subject of Biblical lore 
and one of the focal points of Christian 
religious intolerance toward homosexuality. It 
is difficult to discern any real reference to 



homosexuality at the root of Sodom's troubles 
from the Biblical account, however, and no 
other sources document such an abundance of 
sexual deviance there as to warrant the 
obliteration of an entire valley. On the 
contrary, the big problems with Sodom and 
Gomorrah appear to have been civil decency 
and respect, and their demise may well have 
been pure coincidence without any divine 
regard for their manners. 

This spirit, sometimes called Gamori, Gremory, 
or Gomory, is attributed powers related to the 
supposed sins of Gomorrah. It is said to grant 
the love of young and old women, and to 
reveal treasures and what contains them, with 
the ability to tell the past, present, and future 
in regard to these things. It seems at once 
appealing to the pervert and the prowler. 

The spirit appeared as a woman. Not a young 
woman but not an old woman: she was heavy, 
beautiful and dark-featured with wild hair 
falling over her shoulders. She sat smiling on a 
large pillow draped with beads; and she was 
wrapped in ornamental copper chains, though 
not the least bit uncomfortable. Her shoes off, 
she was ready to make conversation. 

"You magicians call me too often for the wrong 
reasons, but this is the most curious thing. You 



want whores, all of you, and most of you only 
want to have one of them return faithfully. You 
should at least request virgins." 

"Do you answer them when they call you?" I 
asked. 

"No. If they have what they want, they owe it 
to chance. They ply me with gifts or songs and 
praise, but I do not serve them." 

I have no intention of encouraging any form of 
age-centered sexual deviance in anyone, least 
of all myself, but there is some advantage to 
having the attention of the young and old. 
Young women pull at the pocketbooks of their 
fathers and set the standards by which young 
men measure themselves; and there are many 
doting elderly women whose appreciation 
creates a stir of interest in an artist. For these 
sympathies, not for sexual aims or even 
personal acquaintance, I sought to generate 
interest in my own various creative endeavors. 

I asked, "Would you bring me the affection of 
the elderly women, and of young girls? I want 
the respected women to know me, to 
appreciate my work and bring it to the 
attention of their husbands, and those in 
power. I want the daughters of the mighty to 
see my work and hold it in high regard." 



"You would not be commissioned, and they 
would neither pay you nor buy what you 
present for sale, but they would praise your 
name." 

This sounded good enough for me. 

The spirit tells of treasures, specifically where 
the treasures are hidden. Legends of Gomorrah 
describe it as a place where your bags are 
searched, your home is open for inspection, 
and in general your valuables are not secure. I 
have no intention presently to steal from 
anyone or to intrude into their personal affairs, 
but there are a lot of interesting treasures 
supposedly hidden away and I wanted to 
know more about them. 

I asked about several items of legendary note. 
The spirit instructed that I was only to ask for 
things I could name, or places where they 
might be, or of who might have them. 

"Are there truly alien artifacts at the Area 51? 
Were there ever?" was a silly thing to wonder, 
but I admit I was curious. 

"No. There was never any of that, and there 
has been nothing of value there for many years 
now. The place is used to hide money by 



paying for things that cannot be examined, but 
there is nothing to require that." 

"What wonderful treasures does the British 
Museum keep hidden?" I asked next. 

"They have the same things you are now using, 
taken from Germans long ago. There is a staff 
with a golden crown, robes with silk brocade 
in purple, and ancient swords. There are also 
many different items of a similar nature from 
France, but none have been used by the man 
who watches them, though he is only too timid 
to try." 

I asked finally about things personal to me: 
what if hidden in a particular property (where 
I suspect there to be things hidden), and about 
items related to my work. I will keep both 
things private, but the spirit described valuable 
papers long-decomposed in the first instance. 
In the second instance, several beautiful things 
kept from the public that will, for now, remain 
that way, as well as plans for future works. All 
of this seemed satisfactory to me although only 
the latter two were of real importance, and I 
gave the spirit license to depart in peace. 

The arrival of the spirit was preceded by all 
sorts of inexplicable noise, maybe birds or cats 
or doors creaking, from all over the place but 



not in the immediate area. Finally there was 
what seemed like shake of the ground, 
accompanying a loud crushing sound as the 
spirit appeared while everything seemed to 
settle slightly. Nothing was shaken, nothing 
fell, and nothing afterward seemed to have 
been at all affected by this ephemeral tremor, 
but it was a sufficient enough jolt for me to 
check the seismic maps afterward, which 
showed nothing. 


23. Amduscias #67 

AMDY+DUKH (Pressed Together) 
pronounced Ah-mah-DEE DOO-kah 
Duke governing 29 Legions 

This spirit (also rendered "Amdukias") 
embodies the essential nature of the Unicom: 
the limits of righteous action, and ruin caused 
by unrestraint. 

I doubt there is any living adult who is not 
familiar with the basic concept of the Unicom: 
a mythical creature that looks like a horse with 
a horn on its head. Depending on what legends 
you prefer, the identity of the creature expands 
in different ways: sometimes with a lion's 
mane and tail, or sometimes with scales. In 
Asia, the legend of Genghis Khan and the 



Unicom relates the creature to the spiritual 
presence of the Khan's father, an intimidating 
reminder of human limitations and also a 
reward for unity of purpose. European legends 
depict the creature at times as a symbol of 
purity and nobility, and other times as a mere 
wild (albeit obscure) beast. Modem art 
presents the Unicom as the epitome of 
benevolent fantasy creatures. 

There is occasionally some debate as to 
whether or not the Unicorn may have at one 
time or another been a real creature. Oberon 
Zell's goat farm demonstrates that one-homed 
creatures can be produced, and a recently- 
sighted deer with a single antler in Italy show 
that sometimes unicorn-like creatures can be 
found in nature. Though mentioned several 
times in the Bible, the references seem rather to 
indicate that the Unicorn is synonymous with 
the now-extinct Auroch bulls whose images 
are displayed in profile so that only one horn 
shows. Confronted with such knowledge, the 
person fascinated by mythic Unicorns might be 
driven into a cynical despair, but of course the 
Unicorns of legend only appear to the 
innocent. 

One of the chief powers of the Unicorn is that 
of neutralizing poisons and purifying waters. 
Perhaps for this reason the Hapsburgs and 



other royal families of Europe and Asia used 
supposed Unicom horns as imperial regalia. 
There is no general agreement as to how 
exactly these horns would purify anything,so 
variously the legendary power is enacted when 
the hom mixes a drink, or when a drink is put 
into a cup made from the hom, or by several 
other techniques. At any rate, the historical 
examples of such artifacts are constructed from 
Narwhal ivory and have nothing whatsoever 
to do with actual Unicorns. 

The spirit Amduscias, whose appearance is 
that of a copper-homed Unicom not unlike 
something one might find on the notebooks of 
a 5th grade girl, is credited with the power to 
make trees bend and incline to the will of the 
magician. Though I am fascinated by tales of 
trees having bowed at the passing of legendary 
magicians, and even wooden poles bending as 
in the apocryphal Gospel of Nicodemus, my 
interest was only in the preservation of my 
garden. I have three fig trees of two types, an 
apple tree, two pomegranate trees, two 
persimmon trees, and an olive tree amidst 
about a dozen other types of plants and more 
than thirty other trees like hazels, palms, and 
some that 1 have not even identified. 
Unfortunately my little orchard is in the 
middle of the desert. Despite my tremendous 
water bills and a lot of work keeping the place 



in order, the trees are suffering in this 
unbearable dry heat. 

"I am loathe to make homage to you, 
magician," began the spirit. I spoke my request, 
to which it responded, "I see your garden trees. 
I cannot prevent their death if you do not 
maintain them." 

I put some effort into this beforehand, so I 
asked the spirit what sort of care was lacking. 
"There are many errors in their care. Clean 
them all individually. Care for their soil before 
attending the needs of their leaves. Give fresh 
earth, watered." 

Following this advice, received more than a 
week ago, I dug into the base of the trees and 
found that they had all been planted in piles of 
lava rock and gravel, with very little actual 
soil. The spirit was correct in its assessment of 
the situation, which from the surface appeared 
to be dirt at the base of the trees. I have taken 
great pains to rectify the matter. 

I asked the spirit about itself. "I am protector of 
the forest. All my ways are forgotten to Man." 

I asked the spirit to tell me about these lost 
ways of the forest. It replied that we are not to 
trample on the roots of the trees, and that the 



root systems purify the water. Though it did 
not specify how this would happen, I suspect it 
has something to do with minerals extracted or 
deposited by the roots and presumes that we 
are drawing water from places where it has 
run off from ground seepage. The spirit was 
adamant that civilization requires green 
growing things, and that anything needed by 
mankind is either protected by the forest or 
dwells there. It blamed the failure of past 
civilizations on their loss of forests. 

I asked how people could establish a growing 
and functional industrial civilization without 
violating the principles it had declared as 
essential to a healthy environment. "Make your 
paths where the forest has pulled from you. 
There must be sacred groves unknown to Man. 
There are many such places. My image will be 
found among them, but there is no living 
creature to resemble me. I am the watcher of 
the wooded ways." 

This program says nothing of a ban on 
agriculture, logging, etc. and nothing 
whatsoever of pollution and over-hunting. The 
focus appears to be a reorganization of the 
highway system to circumvent pristine forests; 
and the establishment of forbidden zones 
where people are not supposed to go, instead 
of national parks where people are welcomed. 



I asked, out of curiosity,what is meant by the 
attributed power to bend trees. The spirit 
replied that it could make the forest recoil from 
my way to permit swift passage and prevent 
me from getting lost, or to provide cover and 
obstacle to protect me. Though it was not 
specified, I suppose this would also be of some 
use in establishing road systems in accordance 
with its guidelines were I in a position to do 
such a thing. The power was bestowed to my 
ring by extending it out beyond the circle. 

It would appear that, for most of the US and 
Europe, the redistribution of roadways to leave 
room for the trees is a bit late, and that 
developers tend to regard most vegetation as 
something to be bulldozed prior to 
construction. I remember seeing large tracts of 
old-growth Redwood mown and scoured in 
the name of cattle and cabins, and even the 
sparse local trees are uprooted before homes 
are built. Tree-hugging environmentalism is 
not a new thing, though, and it would be sad 
to conjure spirits of the forgotten gods only to 
be given a Green Party platform and some 
gardening advice. The magical Ring of 
Solomon, thus enchanted by the spirit, should 
be of some use in doing more than ecological 
campaigning. 



I think that as a magician it is important not 
only to stand up for something, but to actually 
do something and to make a difference when 
doing so. Though it might not be altruism 
outright,I like to think these arts offer 
something more than just my own 
gratification, and can put my will to work in 
important places of the world. If my use of 
magical conjurations can be considered a 
positive influence toward a better world,so be 
it, though it isn't one of my top goals. In this 
case, I believe it might be possible to extend 
my hand to the causes of those who want to 
build in an environmentally conscientious 
manner without going broke or bending over 
backward to "keep green." If the power can be 
used to pull the forest brambles back from my 
own path, and the spirit has directed that roads 
should be made only where the woods have 
made way, then it might be used to make way 
for those intent on creating roads and other 
paths through forests. I suspect developing 
nations in sensitive environmental regions 
might benefit from the use of this power. 

The power of concealment offered by the ring 
could be easily abused to make cover for 
criminal activities, or perhaps to guarantee the 
security of military movements or during 
pursuit. All of this is of course unexplored as of 
yet, and at the present time I must take for 



granted the very idea that the ring has such 
powers as promised by the spirit, since there 
are no nearby forests. 

The spirit departed on a romantic tone: "Come 
to me with reeds and flutes, with horns if you 
must, and seek out my image in the darkest 
untrodden glens. I will not ignore you. There is 
a life in the forest that does not scamper on 
paws or beat wings to find safety, and where 
even these dare not go, I await my ancient 
partner to whom I have always shown a clear 
path." 

The mystery of the Unicom, like that of the 
primeval woodland, is not one meant to be 
solved. To do so is to cross a boundary that one 
may easily pass, wether to expose the creature 
as myth or to pave the antediluvian forest in 
asphalt, but this is a boundary over which one 
is not permitted to step without mining the 
things that had inspired the mystery. The 
restoration of the boundary, the healing power 
of this innocence, is such that it can purge our 
civilization of the "poison" threatening it from 
its very foundations. The power of this Magical 
Art is to conjure the spirit presiding over this 
mystery, so that the ways of the world 
withdraw their obstacles from the paths in 
which we need to tread so that we are neither 
hindered by nature nor do we destroy it.. 



24. Orobas #55 


ORB (agreeable) pronounced Ar-ov 
Prince governing 20 Legions 

It is always amusing to see how people react 
when they discover that their search for the 
Ultimate Black Rituals of Demonology 
invariably entails calling upon God, angels, 
and even Jesus in some of the grimoires. The 
search for the supreme secret of unholy power 
ends up being the back door to the same 
sanctuary of faith that they once sought to 
escape. Such I believe is the common reward of 
those who fall into the practice of worshiping 
demons in the hope of some small reward from 
them: confusion, uncertainty, and misdirection 
of purpose, with little or no real help. If we 
must deal with demons to forge the path of our 
will, we must do it through their subjugation 
and not through our own. 

The theological background of the grimoires is 
one of the biggest stumbling-blocks for the 
would-be magician. Usually people find the 
names etc unacceptable and alter them, excise 
huge portions of the conjurations, and take out 
all reference to unwelcome mythological 
characters. The white robe becomes black, the 



sweet perfumes become illegal substances, and 
the magic circle becomes an imaginary 
formality. In short, the usual beginner will 
remove all the "magical" parts of the ritual and 
strip the whole thing down until it looks like 
something from a heavy metal album. 

The person or people responsible for making 
the grimoires were (most likely) Jewish, maybe 
Christian or even Muslim. To these latter two, 
Jewish rituals are at least somewhat 
compatible. Now we have a wider field of 
comparative mythology, and a lot of 
imaginative scientific thought from which to 
work out the details of our magical systems, 
but for the past several thousand years, gods 
and spirits were about all they knew, and the 
God of Abraham was the one these writers 
knew best. It may be that these spirits were 
once bound by Solomon and that the same 
binding is in effect to this day and practiced 
through these arts, but the ones who penned 
the books were men from a comparatively 
recent era. 

Orobas is attributed knowledge of divinity and 
the creation of the world, and is said to be 
faithful. That a demon would have something 
worth hearing, and reliable, to say about God 
is a strange proposition. Furthermore Orobas is 
said also to have the power to bestow positions 



of high esteem and general favor among one's 
acquaintances. Apart from the obvious 
potential to arrange particular people among 
the clergy, this spirit seemed like a good choice 
for seeking new opportunities through the 
pursuit of ideas rather than things. 

The spirit appeared as a man with oversized 
ears and lots of dark hair on a face that was 
more like a fruit bat than a horse. For one 
unaccustomed to large-nosed bats, the horse is 
passable as a description, but I believe it is 
inaccurate. 

The spirit addressed me directly, saying that it 
had never seen a magician such as myself, and 
bade me "remember that it was overwhelming 
to us" in respect to the conjuration. 

I did not want to spend much effort in sorting 
out the details of theology with this spirit. It is 
not my greatest ambition in life to provide the 
world with a coherent theology, and I have 
always found that those who do that sort of 
thing end up being crooks, perverts, beggars, 
or otherwise scum. It was, however, intriguing 
to ask the spirit for its opinions on the matter. 

"We have never suffered because of knowledge 
of God, which for you is a trap of language. 
Know there is a God to be known, it is not in 



people. The Creator, the great mystery, there is 
no way to see or understand it, only its 
creation. We do not see God, or acts of God: 
the work of god is known only to God. We are 
a part of that work, but what part we may not 
know. 

"God is the author of knowledge and the 
inventor of knowing, we are only creatures 
who love each other to know God. The trades 
of words describe facts known or beliefs issued 
about creation, but we may know only the 
creation which is not God. No one has truth to 
tell of God. All are suspect of forgery and will 
not tell what you may believe. 

"Life is immortality, God the reward and 
punishment. Your purpose is not to be known, 
not by revelation or by expressions of truth. 
What you say may be true or not but it will be 
a statement of knowledge or thought, not the 
truth of God. In blindness to the truth, 
forgiveness is essential to love that we may 
know God, but blind forgiveness is foolish." 

I asked about whether it could truly give one a 
religious office, a "prelacy" and so forth, to 
anyone I might choose. The spirit replied that 
the Pope must be chosen from among the line 
of the brother of Ishmael and never from his 
descendants. 



I asked about the "creation of the world." The 
spirit replied that there were cataclysms in the 
past and that there would be again, and gave 
substantial detail to a few of them. In 
describing these events, which are more or less 
standard geology at the present time, one of 
the more controversial points it brought up 
was the assertion that it was a buildup of water 
vapors within the rocks that caused these 
explosive cataclysms. 

I described to the spirit my intention to form a 
brotherhood of wizards, to welcome in 
fellowship any who would diligently follow 
out the precepts of the art, and to establish 
competent leadership in such an organization 
whether or not that position be me or some 
other unknown to me. The spirit was not very 
happy with this proposition. 

"We will not be subject to your inferiors!" the 
spirit wailed and was suddenly upset. I 
explained that I did not want "inferiors" 
whether as a matter of rank or as a qualitative 
assessment of my peers, and that others would 
want to follow as I do in my practice to widen 
the scope of our power as magicians. I also 
inquired as to why others, who have 
apparently followed in a like manner the same 



practical routines as I have, received markedly 
different results or none at all. 

"They are blind. You have the art until you lay 
it down, to bind all or to die. They may copy, 
but neither see nor hear, and they will be 
greatly deceived. No one can call others to 
obsess or aggrieve you." 

That puts me at least one step back in the 
formation of a legitimate fraternal order of 
traditional magic. I have some things to 
consider on that point, and overall felt as 
though the spirit had given me the kind of 
insights I had wanted from it, though I was not 
keen to command it to perform any particular 
services until the terms were better 
understood. I gave the License to Depart, and 
the spirit spoke "Salaam and Farewell" before 
vanishing. 



The 

Results 

Here is a general tabulation of the results 
following the first 24 conjurations in this three- 
volume set of 72 spiritual evocations. For the 
sake of convenience, I have listed each in order 
of conjuration along with references the reader 
might find helpful. These results are given as 
an effort to demonstrate to the reader that 
these conjurations are no vain and futile effort 
on my part, though they illustrate my failures 
and weaknesses as well as my successes. I have 
reserved many of the specific details of these 
incidents to myself as private matters, and my 
readers must be content therewith. 

1. Agares 

These results have already been noted in the 
text of the conjuration. 

2. Bime 

It should be noted that my mother died within 
a week or so of this conjuration, and I have 
long speculated that it was a result of this 
spirit's intervention. 



Some explanation is perhaps warranted. At the 
time I had a strong desire to become a fine 
jeweler, but was lacking nearly all of the 
equipment, possessed no metals, and for 
gemstones was limited to a selection of second- 
rate rough stones gathered during wilderness 
excursions and from bulk dealers online. I had 
a faceting machine, and planned to produce 
high-quality hand-made jewelry if only the 
necessary tools and materials would somehow 
fall into my lap. 

My intention to gather the materials was fixed 
on the plan to provide repairs for damaged 
stones, and precision-cut gems, as a service to 
the one jeweler in our city which was 90 miles 
from anywhere else and boasted a population 
around 4000. Cutting gemstones is tedious 
enough, and my machine was very demanding 
when it came to producing a good product, but 
I was not shy of working as long as it was my 
own work. 

The business, if it could be called that, where I 
was able to showcase my gems was not the 
sort of place that normally turned any sort of 
profit. Not only were my prospects at getting 
things together looking grim, the shop itself 
teetered on the edge of going kaput. At the 
time I was living on family money and took in 
next to nothing from the gems, but I wanted to 



actually make money rather than just spend 
income gained from interest. 1 had one of the 
larger homes in the city, a reliable vehicle, and 
was able to sustain my family with two 
children, but I wanted to see the dream of a 
real business come together and take my 
family forward. It was not for greed, or even 
for pride, but for a desire to accomplish 
something that made me earnestly desire 
wealth from business. 

The shop owner had piled his hopes into the 
supposed inheritance to be gained from his 
aging mother. In his eyes, her death would 
grant him a small parcel of land and sufficient 
money to live comfortably in that small rural 
township. I suppose he cared for her, but that 
he recognized her death as inevitable and 
counted on his fortune at its eventual 
occurrence. His store and its equipment, his 
sales venue and customer base, would be left 
to someone in his absence. 

He approached me one day and asked if there 
was something I could do for him to hurry 
things along with his mother. I showed him the 
copper seal and asked him to cast it, bidding 
him to turn the work equipment over to me at 
his retirement. There were many casting errors 
due to his negligence of the cooling rate of 
molten copper. The seal was not able to be 



used, and I had to make another myself by 
engraving since I did not have the casting 
apparatus. 

Before the conjuration, however, the man "got 
saved" as they say. He began to hang religious 
idols in his store, pray with his family, cut his 
hair, wear respectable clothing, and take a 
staunch moralist point of view in all things. A 
decade or so of guilty pleasure released itself 
upon his psyche within a matter of days. I 
became the focal point for most of his 
frustrations, being depicted as a Satanist on the 
premise of my underserved luxuries and my 
interest in the supernatural. 

After our severance, I called the spirit as 
recorded. It was not his mother who died 
shortly after, though, nor was it requested that 
such should happen to anyone. I continue to 
work earnestly, but I do confess that though 
there are times when I have wished for more 
money or more profit, or some grand windfall, 
I have at least not lent my hand to fruitless 
labor. That is more than many who consider 
themselves artists can say for themselves, but 
there is certainly room for improvement. As for 
my mother, who died suddenly of aneurysm, 
her funeral was attended by more than 2000 
people and the location of her remains has 



become a testimony to the desire of my family 
to retain a certain property for ages to come. 


3. Naphula 

The admonitions of this spirit have proven 
valuable to me. It is very common for people to 
say they want something made, but then refuse 
to pay for it once produced, and to refuse 
initial deposits outright. I have also often seen 
people balk at something grand like a giant 
diamond, saying they prefer rubies, and upon 
being shown one declaring that an emerald has 
a superior luster, etc... to the confusion of the 
salesperson. 

I am also confident that there is nothing sold in 
gold or silver that I cannot reproduce. My 
designs in metal are always well-received. 
Shortly after this conjuration, I had the impulse 
to "test" my supposedly-bestowed prowess. In 
a few minutes and with little forethought, I 
constructed a little clockwork rowboat with an 
oarsman that could row on a series of gears, 
using only a small piece of cardboard, a paper 
clip, and some popsicle sticks. The little man 
would rock to and fro, his arms moving the 
oars and rowing the little boat. 



Perhaps this was a subtle "gift" but it has been 
one worth the effort to acquire it. I have often 
found myself privy to technical problems in 
small and intricate crafts, whether during 
construction or repair. Though not some 
grandiose power or anything so obvious, the 
spirit was able to awaken within me a latent 
knack that I might have taken years to develop 
otherwise, and I am pleased with its assistance. 

4. Oriax 

After this conjuration, the spirit appeared in a 
vivid dream, during which it said that it could 
not fulfill the request in the amount of time 
described. It would require 18 months, 
according to the dream, during which I should 
keep a journal. I did not keep the journal, but it 
was very nearly 18 months later that I received 
my current appointment as a jeweler. 

I did receive an excellent bargain on the 
diamond, and I continue to receive favorable 
treatment from him although I have made few 
purchases from his stock. My competitor, who 
was mentioned earlier in the results entry for 
Bime, went out of business. 



5. Eligor 


In writing these accounts, some of which are 
predictions of the future, I relate what is told 
without regard to its likelihood. I am myself 
highly skeptical of anything revealed by these 
spirits, any power promised, or anything at all, 
leaving it for the public to judge their worth 
where necessary. 

The spirit said China would "take Korea" and 
in my record this was put down as an attack. 
The obscure situation there fizzled away 
during negotiations that I did not follow well 
enough to give an accurate description of the 
role China played. 

Europe was overrun with tens of thousands on 
foot, from Turkey If I recall correctly, shortly 
after the conjuration, though again I was rash 
to characterize this as an invasion. There were 
some flaming cars involved, but nothing from 
an organized military. 

South America has not yet entered the sort of 
warfare described by the spirit, though at 
present there are obvious battle lines being 
drawn. Colombia and Venezuela seem to be 



taking sides against each other, with other 
nations rallying to one or the other and there 
are soldiers and tanks poised at the borders 
facing one another. 

Africa remains problematic, although in many 
ways it does seem to be getting to a point 
where people view it as a source of labor and 
export profits rather than as a general conflict 
zone. Governments whose principal mode of 
operation is to ride troops around with 
machine guns aimed at their own civilians are 
simply not profitable entities in the opinion of 
those involved in open markets and interest 
percentage gains. 

A quote from the one to whom I had addressed 
the letter: 

"Recently our operation has taken off like a 
rocket, and we are finally getting the kind of 
attention we deserve." 

Had I persisted in my plans, this person would 
have been very beneficial to me. I received a 
personal invitation to his home and he was 
surprisingly supportive of my endeavors. 
Ultimately I took a different route toward my 
own accomplishments, in which he was no 
longer involved. My own investors and 



financial managers have done a commendable 
job. 


6. Purson 

Behold! Here is the location of infinite wealth 
for those who dare to go and get it. Be aware 
that government regulation declares that gold 
may extracted in this region only by hand and 
on sight, without mining equipment. The 
supply is inexhaustible. If there is any other 
such thing in this world, it is a wonder of 
wonders indeed. The government has recently 
spent an amazing fortune renovating this road, 
for purposes beyond scrutiny, but I assume the 
directions will be adequate. 

Take Highway 101 to the 199 junction about 
twenty miles from the Oregon border. Go east 
for about 25 miles and stop at the second left 
after the third bridge. Take the left-hand trail 
until you hear the sound of a creek, then head 
north. Take care not to fall, and be sure to 
bring food and water. 

7. Haagenti 

I never had any need to share with the guards. 
Though doubtless placer gold may be found 
there, I believe it is far more likely that it is a 



sanctuary for illegal plant growth in the area 
that motivated the people to converge upon 
me. There are organized rednecks, well- 
funded, in that part of the state, and I am 
content to leave them alone. 

I have never marketed electroplated models as 
a means of extending merchandise selection, 
though such tactics are apparently encouraged 
by jewelry suppliers. Solid gold statues, 
especially of pure gold, are difficult to sell for a 
price greater than the market value of the 
metal, which ensures that my treasures will be 
melted down and sold for scrap, to be 
converted into pathetic 10k pot leaves and 
machine guns for the lowest class of person. 

I am pleased that this spirit was able to offer 
creative solutions to problems, and would 
consult him if I had a truly perplexing need; 
but for something that I have a reasonable 
solution already, his help is unnecessary. 

8. Furcas 

I do not ordinarily have a fire of coals at the 
ready for divinatory resolutions. I leave the 
matter of experimentation with this method up 
to those who do. 



From the first experience with the spirit, 
mentioned in the entry, 1 can say confidently 
that the spirit has a power of rhetoric such that 
the most astounding nonsense can be made to 
seem like erudition. 

9. Gaap 

I cannot assess the psychological condition of 
pharmaceutical executives. I can only hope that 
they have received just reward, in the form of 
derangement and discredit, though their 
empires are somewhat self-regulatory. I did 
hear of one in particular who began wandering 
around his hotel in a bathrobe, and being given 
"polite" treatment by the staff on account of his 
billion dollar bankroll. 

"Nanotech Researchers Report Big 
Breakthrough" By Dan Vergano, USA TODAY 
(Aug. 19, 2005) described a great leap that 
could significantly advance the state of genetic 
science and artificial tissue replacements. 
Described as a "fundamentally new material" 
it shows big promise in a variety of 
technological fields. 

On August 22 nd of the same year, a 
breakthrough in cell research was also 
announced. This development involved the 
fusion of adult cells with embryonic "stem" 



cells, which according to the article is a major 
advance away from embryo harvesting. 
Without that hurdle, tissue cloning and related 
medical advances can get underway and make 
quick work of most major organ failures and 
other ailments. This situation is largely 
obstructed by politics rather than technology, 
but it is nice to see the methods develop even if 
they are restricted to small steps. 

The severance of the present administration 
from the Christian Coalition was, in my 
opinion, long overdue. While few would view 
the current government as a guiding light of 
love and liberty, the Christian Coalition is 
founded on intolerance and its sponsorship of 
national policy had to end. 

Of the persons and organizations whose 
familiars are to be extracted, I chose the 
Temple of Set as the first target. Also included 
are several specific divisions of Paganism that 
are prone to making offerings yet honor no 
spirit by name. It would be contrary to my 
purposes if these organizations ceased to exist 
or ceased to perform their works, but it is good 
to know that they have also ceased to receive 
spiritual assistance from the spirits they serve 
with hollow praise and meaningless offerings. 



10. Alloces 


In January of 2007, comet McNaught was seen 
in Alaska and again in Australia for a few 
weeks. It was described by astronomers as one 
of the brightest recorded comets, six times 
brighter than famed comet Hale-Bopp in 1997, 
and 100 times brighter than the 1986 Halley's 
Comet appearance. 

Comet 17P/Holmes, which moved opposite to 
the rotation of the earth, did an extraordinary 
thing. It "exploded" for lack of a better term, 
growing enormous in appearance and 
becoming about half a million times brighter 
than its original state and larger in diameter 
than the Sun. To the naked eye, this had the 
effect of looking not unlike what one might 
expect of the "Star of Bethlehem" appearing in 
the constellation of Perseus. 

Jupiter was on the horizon, Orion was laying 
on his side, and the comet seemed to be 
moving from Algol toward him. Does this 
signify the birth of a hero come to bring down 
the mighty? This may be mere astrological 
superstition, but time will tell. 



11. Gusion 


I can only speculate on the results here, but 
overall I have received a fair measure of 
respectable decorum from my guests, close 
associates, and most random people. Maybe it 
is just the natural result of getting out of the 
life of a younger person: having four children 
seems to drive away sofa surfers. I suspect that 
this is the sort of request that creates a more 
long-term sort of benefit, but I can say that 
there have been no incidents where I felt 
accosted by others, or befouled by their mere 
presence. 

12. Amon 

Whereas the previous conjuration was aimed 
at removing me from contamination by the 
character flaws of others, this one was 
supposed to preserve me from my own faults 
and failures. The spirit was not charged with 
granting me permission to behave badly, but 
with the removal of consequences arising from 
unintended carelessness or disrespect. 

I must admit that the spirit gave an accurate 
assessment of my behavior, and I am very well 



pleased by its influence. I truly do not intend to 
be a bane to other people, and a great deal of 
the difficulty in my life has been a result of 
lacking personal consideration for others. A 
large part of this stems from my desire to avoid 
being weak or lazy while at the same time 
trying to maintain a sense of comfort. Much to 
my appreciation, the spirit has offset the 
negative effects of that tendency so many times 
I can hardly count them, through no 
remediation on my part. 

13. Beleth 

On one hand I would say this worked out very 
well and on the other it did not. 

What went well was that the intended 
recipient was indeed given an unprecedented 
level of admiration, more or less immediately. 
There were a few really stupendous moments 
of precisely the sort of reception I had desired, 
including an appearance on the big-screen and 
hoity-toity social events with people everyone 
knows. 

On the other hand, grudges and grievances 
were in many cases not set aside, and these 
relationships went extravagantly sour. Another 
drawback to the effect was that, of those who 
did respond well, they spent more time 



lounging poolside in mansions, or eating out, 
than doing any actual promotion and the 
envisioned effects were not quite as planned. 
Also against this is the feeling, shared between 
myself and the target, that there seemed an 
uncanny string of events to hinder the progress 
of anything that was leading toward the sort of 
fame desired, even where all parties involved 
were of one voice. 

14. Dantalion 

The apparatus used for receiving visions from 
Dantalion has several inconvenient restrictions, 
mentioned in the article, but it is small and 
easily carried. I prefer to keep the precise 
nature of the item, and its usage, to myself for 
security purposes. 

The spirit has repeatedly proven, to my 
satisfaction at least, that it has the ability to 
change the thoughts of others. There is a 
simple gesture, again not one I would reveal 
publicly, to which the spirit is bound to 
respond in altering the thoughts of others. This 
has been effective face-to-face (the gesture is 
not very obvious), and also privately. Though I 
am not a salesperson, I have used this 
technique on behalf of salespeople who bring 
me customer items for repair, and I have used 



it to facilitate sales of specific price ranges for 
these people. 

One lady thinks this is remarkable, knowing 
that it has not failed, and often asked how it is 
done. I had initially brushed it off as mere 
chance, thinking it could be nothing more than 
that, but eventually told her "I have a magic 
genie." The lady laughed and thought it was 
clever or cute, and now refers to the strange 
sales-generating power as "the magic genie." 
Once the customers left the store without 
buying anything, despite my having invoked 
the spirit, and this woman came to me with her 
complaint that the genie had failed. She took it 
very lightly, and returned to the sales floor to 
find that the couple had returned and made a 
large purchase. When she spoke to me about it 
and referenced the genie yet again, I reminded 
her with a smirk that the genie would have to 
go back to its bottle if it didn't do as instructed. 
This, too, seemed to be an effective way of 
making her feel at ease with something that 
might have encouraged fear or suspicion 
otherwise. 

I might feel ashamed, even guilty, at having 
used the power of the spirit for a purely self- 
serving purpose; but the sales commission was 
not mine and the customers were never 
instructed to spend beyond their means. This 



has generated hundreds of thousands in sales, 
though, and the woman who did receive 
commission for it has no real belief that 
anything more than "good luck" was at work. It 
might be said that I lack the daring required to 
use this and similar powers for my own 
purposes, or that I am not imaginative enough 
to find worthwhile applications for them. That 
may be true, but it is nonetheless obvious to 
me that the spirit does in fact have this power. 

15. Haures 

I have never been a believer in Jesus, whether 
as a demigod or even as an historical figure. 
The idea of a "supreme being" or "creator" 
makes its own sort of sense: there is no 
argument for or against it that one might call 
conclusive, and there is a general consensus 
among almost all cultures that such a thing 
should exist. Jesus is another thing entirely, 
though, especially when he is identified as 
more or less identical to God Almighty. 
Whereas most people have always understood 
the general principle of a God, there is a 
distinction between that and belief in the God 
of the Bible, and a further distinction between 
that belief and a belief in Jesus. 

There have been several very interesting 
attempts to investigate the historic reality of 



Jesus. The more popular ones identify him as 
Dionysus (or some other pagan hero, even 
Horus) on the basis of similarities in the life 
story. Some identify him with lesser figures of 
historical note, like Chrestus the Slave and his 
suppressed cult of rebellion, or one of the 
Essenes, or Yeshu the sorcerer who was 
hanged almost 100 years B.C. 

Many people wrongly assume that there is 
some historic basis for Jesus' existence to be 
found in Roman records or some such. There is 
not. The earliest gospels are dated fifty years 
after Jesus died, and are at odds over certain 
elements of his life anyway. There is a "Secret 
Gospel of Mark" sometimes identified as an 
earlier document, but this work is divergent 
from the ordinary gospels on several accounts 
and has been used to justify belief that Jesus 
was gay. The epistle of James is dated to the 
end of the first century and the Catholic 
Church admits it could not have been written 
by the Apostle James. The first letter of Peter 
(who supposedly died between AD 64-67) is 
considered to have been written around AD 90 
and the Catholics attribute it to Peter the 
Apostle in a traditional and not a scholarly 
sense. The letters of John are dated to the 
beginning of the second century, and his 
gospel from between AD 90 and AD 120. 
Josephus, whose history is highly biased and 



corrupted by many later writers inserting text 
here and there, is not reliable and written some 
70 years after Jesus anyhow. Even the Catholics 
discount the authenticity of Josephus' mention 
of Jesus' existence, admitting it was altered at a 
later date to serve the purpose. Josephus 
wasn't even born until five years after Jesus 
supposedly died. If he was not a mere fiction, 
there is still no reliable historical evidence that 
he existed: you must take it on faith. 

It was highly surprising then to hear from the 
spirit that Jesus was in fact real and did 
perform the miracles, though which miracles in 
particular the spirit did not say. The spirit was 
clear on the point that Jesus was not God or 
even a god, but that he was a man. The spirit 
referred to him as a "mutant" though I did not 
inquire what it meant by that. I should admit 
here that I was somewhat put off at the 
suggestion that Jesus existed, as it is something 
I have often disputed as you might have 
gathered from the foregoing paragraphs. Well 
so much for that, but the insistence of demons 
might be somewhat less reliable to academics 
than even Josephus. 

I am highly tolerant of belief in Supreme 
Beings under the assumption that we are not in 
much of a position to make judgments on such 
matters. Most religious debates over the "Most 



high" tend to revolve around the prophets and 
scriptures of a particular religion, and there 
seems to be a general agreement that God 
exists in some way shape or form. Those who 
dispute the existence of God tend to present an 
equivalent concept in the form of universal 
principles, eternal existence, or some other idea 
so closely resembling the Supreme Being that it 
is pointless to condemn on the basis of 
semantic differences. 

I am not very keen on the idea of supreme 
religions, though, and Christianity in any of its 
more than 30 thousand forms is definitely a 
supremacy-oriented faith. Despite how nicely 
Christians may treat those of other faiths, and 
no matter how much Jesus may approve of the 
moral conduct of those other faiths, the bottom 
line on Christian doctrine is that "Jesus is 
Lord." 

This means that unless you have Jesus' 
approval, no matter what you believe about 
how you are doing good and avoiding evil, 
Christian doctrine says you are damned. 
Christian sects that teach salvation for Jews on 
account of belief in the same Creator and the 
Ten Commandments hold this belief only 
under the assumption that Jews are somehow 
ignorant of their true Messiah, Jesus, without 
whose approval they too would be damned. 



Buddha can't put in a good word for you, 
Dionysus doesn't matter, Mohammed's laws 
are irrelevant, and L. Ron Hubbard cannot be 
busted: in all Christian faiths, Jesus alone is the 
arbiter of your ultimate destiny. 

This is similar in many ways to a Neo-Nazi 
who gleefully proclaims that he "likes some 
Jews and Blacks, and has nothing against 
Mexicans" while still supporting some idiotic 
line of Neo-Nazi doctrine which declares these 
people inferior. With Christianity, the assertion 
is the spiritual supremacy of Jesus. Ultimately 
as a social institution it is no better or worse 
than other religions: there is a lot of good done 
in its name and there are always bad apples in 
any bunch. It should be made clear that my 
disapproval here is for Christian doctrine, over 
which the adherents have no control, and not 
individual Christians, many of whom never 
give this sort of thing the slightest 
consideration. 

In light of this assessment, it should also be 
noted that the same spirit did assert the reality 
of the Final Judgment. 

16. Caim 

These predictions are fairly straightforward, 
and we can judge them as time passes. Of the 



half-dozen others participating in this quest to 
see the future during the height of global- 
warming hype, I don't remember any who 
predicted something other than the standard 
party-line marketed by the mass media. Each 
had his own vision of a slightly-warmer earth 
with a fairly conservative range of arguably 
negligible effects. I may be mistaken, but I do 
not recall any of them putting much effort into 
the technical procedures of their divinations, 
but rather relied upon intuition or some 
novelty method of inane simplicity. 

However these predictions pan out, I am at the 
very least pleased with myself for having taken 
the trouble to actually put forth considerable 
effort to "do something magical" rather than 
rely on some vague inherent psychic talent. 


17. Andromalius 

As this entry concerns my wife more than me, I 
am inclined to say nothing of further details so 
that her privacy remains intact. As stated in the 
article, I am pleased with the work of this 
spirit. 



18. Berith 


If you have watched the Academy Awards on 
the TV this year, you have seen something I 
made. I don't watch TV, so I missed it. 

19. Malphas 

First the appearance and self-identification of 
the spirit as a "fallen angel" threw me for a 
loop. I am not inclined to believe in angels, 
fallen or otherwise, and have usually tried to 
avoid thinking about these spirits as elements 
of dualist mythology. 

Secondly, the spirit was not especially 
communicative and that was a major strike 
against my assumption that it was one of the 
pair cited in the Koran as responsible for 
distributing scientific or occult knowledge to 
the Babylonians. 

Third, the spirit resorted to ambiguity (which 
is forbidden by the charges of conjuration) at 
the mere mention of gifts, offerings, and 
sacrifices. While I am certain there is some 
possible explanation for what it said, the 
charges are clear that it should not be my 
problem to sort through a bunch of confusing 
nonsense spoken by spirits. I found it better to 



avoid that subject altogether, being advised by 
the grimoire that it would be a futile point 
anyway. 

At any rate, the requests made to the spirit 
have worked out rather well, with a new 
building and storefront in Hawaii and an even 
bigger one in the Caribbean. These aren't 
"towers" per se, but they are multistory luxury 
properties and they have been staffed. This 
includes salespeople, managers, and a horde of 
specialist craftspeople from several different 
countries. 

20. Shax 

The Dresden Green is a 40 carat diamond of 
historical significance, naturally green in color 
due to exposure to radioactive materials 
during its formation. 

I was told by our realtor, who was agent to the 
seller also, that our deal was the most efficient 
real estate transaction he had ever witnessed. 
Several times, he commented that he felt 
reduced to the role of spectator, and all 
contingent parties (inspectors, bank officials, 
etc) were similarly dumbfounded at the ease in 
which the seller agreed to cooperate on all 
matters related to the sale. 



21. Bathin 


The man did depart, for Costa Rica. Though he 
was indeed prepared to leave by March, he did 
not actually go until June. He left me with a 
substantial amount of cash, documents related 
to nuclear waste storage facilities, a computer, 
and a very nice atlas. According to him, and 
verified by a few others, the state senator made 
a personal visit to his home and worked out 
the details of his move. He was something of a 
controversial figure at one time, having sold 
some of his scientific data to the SSSR during 
the 1980's. Since he was not a native citizen, 
there was some difficulty in obtaining his 
release from US borders. 

22. Gomory 

I am amused to say that in recent weeks I have 
been beset by a continual stream of young girls 
approaching me in public or even coming to 
my door at odd hours for various reasons. At 
dinner one evening, my wife and I were 
discussing a particular cuisine and our wish to 
have more recipes in that vein, and a girl about 
twelve presented herself to provide literature 
and kitchen advice on that particular subject. 



which was uncanny in the extreme. I have 
received nothing in the way of business from 
these people, but that may change when the 
opportunity (mentioned below) presents itself. 

The dotage of old women seems to have been 
more clear and to the point. I have been 
commissioned by the husband of one admirer 
to modify a fine-art sculpture in a rare 
material, and another offer to make a similar 
piece in solid gold which I possess in 
abundance. The buyer in this case is a well- 
known businessman and my work on his 
behalf will doubtless place my name as an 
artist among those whose interest I most 
desire. These are not strangers to me and to my 
creations, and these commissions do not 
violate the principle set forth by spirit #60 to 
avoid producing art for strangers at their 
whim. 

Another old lady has invested in a large 
auditorium and staffing for my vision of a local 
classical music society, appointed my wife to 
the board thereof, and has arranged for public 
concerts. As of today, I have been informed 
that the AC is installed and the furniture will 
begin to be moved in shortly. Through the 
agencies attendant to this society, I hope to 
attract a large patronage from those who wish 
to provide music lessons for their daughters. 



This entire project has been sidetracked on 
several issues. Foremost, my wife and I had 
our fourth child and she was not involved in 
the music business during most of that time. 
Secondly, the society patroness is prone to 
irrationality and poor choice of associates. In 
short, she was swindled, and is now more 
wary in her dealings and less eager to move 
forward. I am once again irritated by the 
tendency of sterile minds to put money in their 
pockets rather than in their projects. You can 
only steal so much, but an investment and a 
cooperative effort can create lifetimes of self¬ 
replenishing wealth. 

Virgins and crones are figures on the fringes of 
sexuality. Success in seduction of the former 
class removes them from that class, and of the 
latter there is little purpose aside from that 
which could be gained through non-sexual 
means. There is an advantage to having the 
love of young girls and old women, but the 
advantages of seducing them are relatively 
small or are not necessary to the ultimate goal 
of such acts. Having a stable marriage and a 
respectable career, I have no interest in 
bringing them to bed, but do hope to increase 
my position as a respected artisan of exquisite 
treasures. 



23. Amduscias 


The initial results of this conjuration have been 
reported in the article. 

24. Orobas 

There is a substantial amount of interest in 
Goetia, and ceremonial magic in general. Due 
to recent reprints of famous texts on the 
subject, there are an extraordinary number of 
people wanting to involve themselves in these 
arts in a traditional manner and not as an 
addition to ceremonial Paganism or in some 
drastically altered form. One of the main 
obstacles to their practice is that the materials 
are obscure. 

I make my own supplies, out of necessity. 
Some things you just cannot buy, though I 
probably would have if there had been an 
opportunity. I am constantly disgusted by the 
lack of integrity in nearly all retail products. If 
you will permit a slight digression. I'll vent on 
the matter here. 


I believe that, more than anything else, product 



integrity is what keeps a good business going. 
Unfortunately it's the first thing that suffers 
when a business owner feels a pinch on the 
bottom line. If it's a restaurant, they cut portion 
sizes or maybe ration out the fries instead of 
covering your plate with them. If it's a jeweler, 
they hollow-out the underside of rings or use 
lower-carat metals. If it's a clothing 
manufacturer, the stitching becomes weaker 
and the materials become cheaper. The 
business owner feels that he or she can only get 
so-much money from you for that sort of 
product: they can't raise the price without 
driving you away, and they can cut their own 
costs to increase the profit. This, IMO, is bad 
business. 


You can expect to pay more for a quality 
product, but what if the product simply 
doesn't exist in the range of quality you need? 
Try looking for a good white linen robe for 
example. There are lots of bath-robes, but 
nearly everything else is napkin-thin with 
shoddy stitching, or it is blended with cotton 
or synthetics. If you want a white linen robe 
specifically made for occult rituals, as opposed 
to a business suit or liturgical costume, you can 
just about forget it! As far as I am aware, 
ceremonial vestments made specifically for 
Goetia must be custom-made or self-made 



You can buy some of the spirit sigils engraved 
on their proper metals, but not all of them. 1 
have never seen anyone selling 24k talismans 
or .999 fine silver talismans, engraved or 
otherwise. Similar problems are found for 
almost all of the requisites: either you end up 
using something that can be considered "good 
enough" (though it was made for something 
totally different) or you end up using 
something that, by the book, is not good 
enough. 

By establishing a mutual interest fraternity, 
every aspiring magician could be immediately 
assured that all requisites will be met for the 
ceremonies. Everything would be made to a 
uniform standard of dignity quality, and 
accuracy, and all the practices would be done 
according to a protocol distinguished as 
authentic insofar as the source materials are 
concerned. 

Since the books are available for anyone, and 
since anyone can arrange to obtain the material 
requisites, it would be senseless for such an 
organization to exert any influence over the 
decisions and personal lives of its members. It 
would exist entirely as a means of providing 
those who want to be real and traditional 
magicians with what they need to do just that. 



One of the key principles of the fraternity I had 
envisioned was that the senior members, those 
who had applied their arts successfully, would 
bestow upon the fraternity a gift proportionate 
to their own weight in copper, silver, or gold. 
This would be used to buy supplies, tools, and 
properties wherewith the ceremonies can be 
performed and the lower ranks provided with 
adequate facilities in which to work. 

Another key point is the concept of voluntary 
advancement, making divisions of rank 
immaterial to interaction between members, 
and the immediate availability of the final 
grade for those who are working with the 
Greater Key. In order to prevent wasting funds 
on do-nothing novices, there would be a 
nominal fee to cover the at-cost rate for 
providing the basic common tools like the 
robe, the books, and the pentacle. 


I had the following proposals in mind for the 
Brotherhood of the Lion of God: 


Goals 

1. Explore the arts 

2. Educate the brothers 

3. Exploit the powers 



Restrictions 

1. No women or homosexuals are admitted 

2. No men under 13 years of age are admitted 

3. No paid magical work of is permitted 

Obligations 

1. Students are provided materials free of 
charge 

2. Apprentices must make contributions to the 
brotherhood: 

At level 6, their weight in copper 
At level 7, their weight in silver 
At level 8, their weight in gold 

3. The brotherhood conforms to traditional 
procedures at all levels 

Work 

1. The brotherhood has nine sequential levels 
of work 

2. Brothers remain at each level for at least 
one year 

3. Advancement within the brotherhood is 
voluntary 

Levels 

1. Novice Arts: 

Purifications and Consecrations, 

Proverbs, receives pentacle 



2. Student of the Almadel: 

Conjuring the Altitudes, receives triangular 
seal 

3. Student of the Pauline Art: 

The Holy Guardian Angel, receives ring 

4. Student of the Pauline Art: 

Conjuring the Hours, receives gazing sphere 

5. Student of Theurgy: The Cardinal Empires, 
receives hexagram 

6. Apprentice: Wandering Princes, 
gift of copper, receives sword 

7. Apprentice: The Brazen Vessel, 
gift of silver, receives sword 

8. Apprentice: Covenants, makes gift of gold, 
receives sword 

9. Master: The Greater Key, performs works of 
wonder: may join as master 


Such an organization does not currently exist, 
nor has it ever. I desire that someday it will 
exist, and I look forward to welcoming any of 
my readers who wish to participate therein. I 
feel that I have accomplished much through 
these arts, incomplete as my work my yet be, 
and it stands to reason that a unified body of 
wizards open to anyone with the desire to 



participate could be a force not to be neglected 
by even the highest offices on earth. 


Afterthoughts 

There is no coherent body of knowledge that 
could be identified as Medieval Magic. 

This is a catch-all term for a loosely-connected 
assortment of occult titles spanning the past 
five hundred years or so, many of which 
disagree on major points. The chief differences 
relate to the power and placement of the 
spirits, and to the ritual procedures and tools. 
These are critical elements in all the books, and 
this is why many authors (like Waite) throw up 
their hands in confusion and despair when 
trying to fit them together as a system 
comprehensible beneath one philosophical 
umbrella. 

The books do have some common elements: 

1. The magician acts as an agent of God. 

2. The magician acts through spirits. 

3. The spirits respond to specific rituals. 



In almost all cases, the magician must undergo 
a period of purification, followed by a 
consecration of the tools and/or area of 
practice, and finally the verbal conjuration of 
the spirit. In most, but not all cases, the spirit 
must comply under penalty of pain or 
forfeiture of some of its power. The specific 
terms, including the names of God and the 
elements of the other tools of practice, relate 
vaguely to what one might call Kabbalah, but 
the connection is weak and usually very 
corrupted from its original form. 

Most of the "New Age" magic, and by this I 
mean Golden Dawn, Crowley, and all the 
various offshoots but excluding Theosophy, 
have a lot in common with the grimoires. 
Modem uses of the wand, the sword, the 
pentacle, and many of the ceremonial 
procedures are adapted from the old books, 
and in some cases are taken directly from the 
Key of Solomon or other ancient works. 

Students of the Golden Dawn tradition in 
particular may recognize the presence of such 
temple accoutrements as the Banner of the East 
and the Banner of the West, which I believe are 
derived in part from the Lemegeton. The 
Banner of the East is highly reminiscent of the 
Hexagram of Solomon on the calf-skin and 



these two artifacts share the purposes of 
announcing the authority of the divine over 
that of any approaching spirit. The Banner of 
the West, beside the throne of the Hiereus, 
displays a white triangle on black with a gold- 
lined red cross at its center. I believe this 
design is made to represent the threefold curse 
of the Goetia, with more esoteric symbols 
supplanting the display of a chain, black box, 
and weapon. The greater part of Crowley's 
masterpiece on practical magic. Liber Aba, is 
devoted to making tentative parallels between 
his own system and that presented in the 
grimoires. 

The substance of the rituals in the in the 
grimoires is covenants or pacts. The spirits are 
obligated to do what is requested because the 
deity invoked against them has secured this 
obedience through its followers, whether these 
are named Solomon or Moses, or the various 
Apostles. The sigils, the rituals, and all the rest 
are effective because those favored followers 
had opportunity to make the spirits agree to do 
as instructed when compelled in this or that 
way and when such-and-such name is uttered. 

In New Age magic, and in the book of 
Abramelin which speaks against the grimoires 
specifically, the magician seeks to gain the 
same authority held by the old "special" people 



through personal spiritual advancement, and 
secures the spirit-bindings with names and 
sigils. Images drawn on the wand, various 
pentacle-drawing patterns, signs of the grades, 
and other elements of modern ceremonial 
magic are used in lieu of the traditional 
requisites as the key words and signs by which 
the spirits are invoked. 

It is a poor comparison, but what I am getting 
at here is similar to dog training. You can teach 
a dog to sit when commanded to do so, and 
your friend might tell the dog to "sit" and it 
will obey because it is the same command and 
the dog recognizes that. If you get a dog that 
someone else taught to sit using another 
language, you will re-train the basic command 
and eventually it will understand your way of 
saying "sit" and respond to that as well. The 
terms applied to the spirits by the old systems 
of magic are still applicable, but you can train 
the spirits to respond to new systems, go by 
new names and sigils, and express themselves 
in totally different ways depending on your 
approach. 

I have not seen any New Age magical book 
where the student is assured success simply by 
using the correct formulae: all stress the 
importance of personal development and 
regular maintenance of the magical work. 



whereas this is not the case with the older texts 
and is a major difference. The magician must 
have the ability to contact and direct the spirits 
and their powers, but if this can be secured 
through meditation and repeated ritual, then I 
see no reason to consider New Age magic less 
valid than the old techniques. Every system of 
magic has a right way of being done, and it is 
nonsense to dismiss the whole system on 
account of incompetence in its professed 
adherents. 

Crowley, who by my estimate was not 
incompetent, put together his edition of the 
Goetia in great haste and without adequate 
research, and as a result his edition contains 
numerous errors. These include textual 
differences regarding the powers of the spirits, 
and the entire premise of the work being 
translated at all, present editions being derived 
from English manuscripts. 

The Abramelin Square to Destroy Magical 
Operations, the Preliminary Invocation, the 
Enochian conjurations, the (incorrect) Hebrew 
spellings and astrological information from 
Rudd, and his "Initiated Interpretation" essay 
have nothing to do with the original texts of 
the Goetia. 


The ideas put forth by the "Initiated 



Interpretation of Ceremonial Magic" have 
become the cornerstone of nearly all modem 
occult theory. Similar ideas are expressed in 
Grimoirium Verum in relation to the images of 
the spirits, but this is said only in relation to 
their appearances and not to their basic 
composition as entities. 

The "Initiated Interpretation of Ceremonial 
Magic" essay fails in several ways to account 
for spirit conjuring. Foremost is the fact that 
the work prescribed in Goetia, to which it is 
preface, simply does not produce any sort of 
mind-blowing altered state wherein one might 
hallucinate. Secondly it fails to account for 
how, if there were some form of psychological 
effect generated from the rites, the brain's 
activity might influence such events as 
earthquakes, storms, etc as are described by the 
book. Third, it fails to account for the actual 
powers themselves, for example whereas the 
grimoire suggest treasure to be discovered, 
Crowley replaces the notion with that of 
"stimulated business capacity" and not veins of 
golden ore, and the "destruction of enemies" 
becomes compassion. Its sole redeeming note 
is the suggestion that we thoroughly 
experiment to resolve the matter. 

Crowley wrote this essay before he had any 
practical experience with the Goetia. His 



writings as of just a few years later, following 
his conjuration of several of the spirits and 
making notes in his own journals, take a 
somewhat different stance on the matter. If he 
was not entirely convinced that these are in 
fact separate entities, he was certainly doubtful 
of his original position. 

We can feel more or less at ease exerting 
personal initiative over ceremonies designed to 
bring about little more than advancement of 
the psyche, but the same relaxed attitude may 
not apply to their conjuration of ancient deities 
with no natural role in our lives whatsoever. It 
is one thing to work carefully through an 
occult system designed to bring you into a 
position of authority among the spirits, and 
another entirely to simply hack apart the old 
rituals and assume their individual 
components have all the power you require to 
get whatever you desire. The spirits are bound 
to peculiar terms over which the magician has 
little control, and to establish one's own terms 
to the same effect requires a sort of leverage or 
merit seldom found among men of any age. 

Though there are dangers in dealing directly 
with demons, 1 do not believe in random 
demonic possession, or hostile takeover of the 
will by spirits. 



The grimoires reference the "Sanctum 
Regnum" or Holy Kingdom as synonymous 
with having a pact with a spirit. In this case the 
spirit is sought deliberately, but in accounts of 
exorcisms the Kingdom is used as a term for 
the demonic possession. In both instances the 
Kingdom is entered voluntarily, with a sign of 
acceptance given by both parties. The magician 
seeks better circumstances in life, the victim of 
possession usually seeks escape from 
emotional pressures, but the influence of the 
spirit is requested in both cases. This is the 
"tacit or implicit" pact of the Malleus 
Maleficarum. 

Supporters of demon exorcism claim that they 
bring the will of the individual back to the 
driver's seat, ejecting the influence of the 
demon through the power of whatever sort of 
deity they worship. I believe that, at least for 
the overwhelming majority, it is simply a 
matter of the social will pitted against an 
antisocial habit adopted by the "possessed" 
person. Figures and symbols of authority are 
brought in, and reinforced ad nauseam until 
the possessed person relents and rejoins the 
social body. 

Aside from demonic possession and the 
generation of unwanted effects from poorly- 



crafted wishes, there is a real danger of 
personal debasement when it comes to 
approaching these spirits. For some reason, the 
catalogue of spirits in Goetia outshines nearly 
all others in its widespread appeal, and would- 
be wizards frequently turn to these particular 
spirits when eager for something powerful. 
Very often, even before an attempt of any sort 
has been made to compel these spirits, these 
magicians seek out alliances, or offer services 
in exchange for the desired assistance. 

I have known a few magicians, who otherwise 
think highly of themselves, to stoop down to 
the lowest forms of depravity just for the sake 
of getting a small favor from one of these 
spirits. They erect shrines, offer blood 
sacrifices, lick the seals, perform menial tasks, 
and generally beg and plead with spirits that 
have been condemned to servitude. This is a 
needless indignity into which far too many 
magicians fall. If I have failed to secure any 
service demanded of a spirit, I have at least 
retained my dignity which was not the least bit 
forsaken in the attainment of any my gains. 

In pursuit of this art in its original form, I have 
inadvertently come to realize advantages true 
magic holds over mere demonolatry. In short, 
the magician has an opportunity to deal with 
the spirits as a recognized authority, even if 



they are less than thrilled at performing their 
duties. The demonolater begins from the 
assumption that the spirit must deem him 
worthy and sets about to prove that to the 
spirit. There is no cooperative arrangement 
into which one can enter with these spirits and 
come out with the upper hand so long as one 
rejects the notion that he is rightfully the 
master of his own art. 

From the perspective of the supposed author of 
the Goetia, whether Solomon or the equally 
mythic occultist/priest of the 14th to 16th 
century, the spirits are false gods whose 
worship leads mankind away from the true 
and proper Judaic Monotheism. Accordingly, 
they are treated as criminal terrorists, enemies 
of the State, and are subjected to censure as a 
result. 

Given that Solomon, or quite possibly even the 
Medieval Church, had the power to remove 
these spirits and their worship more or less 
utterly from the known universe, the author 
had sufficient leverage to make this Pact (the 
brazen vessel and its bindings) work, the 
spirits being offered a choice between 
servitude and complete oblivion. 

According to the actual rites and requisites 
given in the book, reference to the terms of 



Judiac Monotheism is the way to do Coetia. 
Elimination of the various tools or curses is 
doing something Goetia-based or Goetia- 
themed, not the true Imperial Art of Solomon 
the Wise. Under the original forms, the 
magician deals with conquered criminal 
entities who have been made subject to dismal 
labor at whim. If they were human criminals, 
under thumb and bound to serve, it would not 
be so distasteful to set them about their work. 

I feel that this system of arcane conjurations, 
and any true magical art, has the power to 
uplift mankind in a way that mysticism and 
materialism cannot. I confess that in most 
respects my work has been heavily focused on 
my own life and my material security, but at 
the present there is so little known about the 
art that I feel my restraint is warranted. Over 
the course of these experiments, my efficiency 
in performing the ceremonies has increased 
dramatically. I am more confident to stand in 
the presence of the spirits, asking relevant 
questions and expressing my wishes clearly. 
Upon this fluency earned by trial and error, I 
will found the forthcoming volumes of this 
work and document the continuing 
development of this most enchanting magical 
art. 



It is my hope that, within my life or beyond it, 
true magic will achieve its proper place in the 
world as a formidable instrument of good 
works. If I have helped in some small way to 
shape that future though this project, my effort 
will not have been in vain. 


Look for Volumes Two and Three in the future, 
each with 24 conjurations detailed, and keep 
track of regular updates at the online journal: 

http: //w ww .livej oumal. com/user s/imper ialar ts 

I welcome correspondence on this subject from 
any and all interested parties. 

For those who want to pursue traditional 
magic on their own, I would like to advertise to 
you my other book. The Wizard's Workshop: A 
Practical Guide to Occult Craftsmanship, which 
describes production of more than two dozen 
items of ritual paraphernalia. 



Acknowledgements 

I would first like to thank all those who have 
read my journal over the past six years, for 
your comments and support. You have all 
made this book worth writing. 

I would like especially to thank Mr. J. Jones 
and Mr. Nick K. for your enthusiasm and 
diligent labor with this system. 

I would like also to thank Mr. W. Long for his 
generous donation of the Lemegeton facsimile 
that I have referenced so frequently. 

Special credit goes to Vaso G. for extending my 
knowledge of Greek beyond restaurant menu 
items, and for clarifying the translation of 
Octinomos. 

Thanks also to S. Bateson, R. Sternberg, S. 
Simen, R. Piercy, J. Preston, J. Syzmanski, J. 



La Grange, D. Sabot ino, and all the others who 
were instrumental in these adventures. 

Finally I offer a sincere measure of gratitude to 
my beautiful wife Sarah, who has encouraged 
me in all these works and patiently edited my 
writing.