Arthur Edward Waite writes The Book of Ceremonial Magic as a newer and more accurate edition of his previous title The Book of Black Magic and of Pacts, written in 1898. As most ancient texts on magical literature are rare and hard to come by, it becomes very difficult for modern scholars to ascertain an accurate knowledge of ancient spells and rituals. Waite responds to this lack of accessible literature and approaches this text as a methodical and systematic account of magical procedures of the past. He remains faithful to the original sources before making any conclusions by way of his thorough research methods.
Part I provides the reader with essential passages from leading magical texts from the fourteenth, fifteenth, and sixteenth centuries. Part II is a more systematically organized version of these ancient texts, adapted by A.E. Waite to the ways of the modern academic. This volume remains one of the best sources of magical procedure, touching on such topics as gods, costume, and the planets and their relation to the supernatural. Although disapproving of the application of magic and the black arts in his introduction, Waite nonetheless defends those victims persecuted throughout history because of their participation in these superstitious beliefs. He also speaks positively about astrology and alchemy, noting them as more important categories of the magical arts. Through this volume, the contemporary reader can finally begin to understand the beliefs in the black arts that were so deeply rooted in our civilization's past.
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Arthur Edward Waite (October 2, 1857 – May 19, 1942) was a scholarly mystic who wrote extensively on occult and esoteric matters, and was the co-creator of the Rider-Waite Tarot deck. As his biographer, R.A. Gilbert described him, "Waite's name has survived because he was the first to attempt a systematic study of the history of western occultism — viewed as a spiritual tradition rather than as aspects of proto-science or as the pathology of religion.
CONCERNING THE INVOCATION OF EVIL SPIRITS
If we would call any evil Spirit to the circle, it first behoveth us to consider and to know his nature, to which of the planets it agreeth, and what offices are distributed to him from the planet. This being known, let there be sought out a place fit and proper for his invocation. according to the nature of the planet and the quality of the offices of the same Spirit, as mear as the same may be done. For example, if his power be over the sea, rivers or floods, then let a place be chosen on the shore, and so of the rest. In like manner, let there be chosen a convenient time, both for the wuality of the air--which should be serene, clear, quiet and fitting for the Spirits to assume bodies--and for the quality and nature of the planet, and so too of the spirit, to wit, on his day, noting the time wherein he ruleth, whether it be fortunate or unfortunate, day or nguht, as the stars and spirits require.
These things being considered, let there be a circle framed at the place elected, as well for the defence of the invocant as for the confirmation of the Spirit. In the circle itself there are to be written the general Divine Names, and those things which do yield defence unto us; the Divine Names which do rule the said planet, with the offices of the Spirit himself; the names, finally, of the good Spirits which bear rule and are able to bind and constrain that Spirit which we intend to call. If we would further fortify our circle, we may add characters and pentacles agreeing to the work. So also, and within and without the circle, we may frame an angular figure, inscribed with such numbers as are congruent among themselves to our work. Moreover, the operator is to be provided with lights, perfumes, unguents and medicines compounded according to the nature of the planet and Spirit, which do partially agree with the Spirit, by reason of their natural and celestial virtue, and partly are exhibited to the Spirit for religious and superstitious worship.
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