1. Truth! Certainty! That in which there is no doubt!
2. That which is above is from that which is below, and that which is below is from that which is above, working the miracles of one.
3. As all things were from one.
4. Its father is the Sun, and its mother the Moon.
5. The Earth carried it in her belly, and the Wind nour-ished it in her belly,
7. as Earth which shall become Fire.
7a. Feed the Earth from that which is subtle, with the greatest power.
8. It ascends from the earth to the heaven and becomes ruler over that which is above and that which is below.
14. And I have already explained the meaning of the whole of this in two of these books of mine.
Isaac Newton
1. Tis true without lying, certain & most true.
2. That wch is below is like that wch is above & that wch is above is like yt wch is below to do ye miracles of one only thing.
3. And as all things have been & arose from one by ye mediation of one: so all things have their birth from this one thing by adaptation.
4. The Sun is its father, the moon its mother,
5. the wind hath carried it in its belly, the earth its nourse.
6. The father of all perfection in ye whole world is here.
7. Its force or power is entire if it be converted into earth.
7a. Seperate thou ye earth from ye fi re, ye subtile from the gross sweetly wth great indoustry.
8. It ascends from ye earth to ye heaven & again it desends to ye earth and receives ye force of things supe-rior & infesupe-rior.
9. By this means you shall have ye glory of ye whole world & thereby all obscurity shall fl y from you.
10. Its force is above all force, pfor it vanquishes every subtile thing & penetrates every solid thing.
11a. So was ye world created.
12. From this are & do come admirable adaptations whereof ye means (Or process) is here in this.
13. Hence I am called Hermes Trismegist, having the three parts of ye philosophy of ye whole world.
14. That wch I have said of ye operation of ye Sun is accomplished & ended.
Madame Helena P. Blavatsky
2. What is below is like that which is above, and what is above is similar to that which is below to accomplish the wonders of the one thing.
3. As all things were produced by the mediation of one being, so all things were produced from this one by adap-tion.
4. Its father is the sun; its mother the moon.
6a. It is the cause of all perfection throughout the whole earth.
7. Its power is perfect if it is changed into earth.
7a. Separate the earth from the fi re, the subtile from the gross, acting prudently and with judgment.
8. Ascend with the greatest sagacity from earth to heaven, and unite together the power of things inferior and supe-rior;
9. Thus you will possess the light of the whole world, and all obscurity will fl y away from you.
10. This thing has more fortitude than fortitude itself because it will overcome every subtile thing and pene-trate every solid thing.
11a. By it the world was formed.
Furt her Reading:
Clark, Rawn. “Commentary on the Emerald Tab-let of Hermes.” Available online. URL: http://www.
alchemywebsite.com/rawn_cla.html. Downloaded April 12, 2005.
“Emerald Tablet of Hermes.” Available online. URL: http://
www.levity.com/alchemy/emerald.html. Downloaded May 11, 2005.
Hauck, Dennis William. The Emerald Tablet: Alchemy for Per-sonal Transformation. New York: Penguin/Arkana, 1999.
Encausse, Gerard See PAPUS.
enchantment A magical SPELL. An enchantment places a person—or even an animal—under the infl uence of another person. Enchantments especially refer to love spells and to spells in which pleasurable, alluring illu-sions are cast. For example, FAIRIES enchant humans to fool them. Enchantment can be used synonymously with
BEWITCHMENT and FASCINATION.
Enchiridion of Pope Leo III See GRIMOIRES.
Enochian magic A system of MAGIC involving communi-cation with ANGELS and spirits and travel through various planes, or aethyrs, of consciousness. Enochian magic orig-inated with JOHNDEE and EDWARDKELLY in the 16th cen-tury. Dee, who was royal astrologer to Elizabeth I, joined in an odd partnership with Kelly in attempts to communi-cate with the spirits through SCRYING. Dee is said to have recorded their proceedings and RITUALS, thus creating the Enochian system of magic.
The communication was done in the Enochian lan-guage, reputedly a real and complex language of unknown origin with a melodic sound similar to Sanskrit, Greek, or Arabic. Kelly, who had a reputation for fraud, may have invented Enochian; he told Dee that it was the language of angels and was spoken in the Garden of Eden. Lore holds Enochian magic 91
that he and Dee may have used it as a secret code for espio-nage activities for Queen Elizabeth I.
Dee and Kelly conjured the angels with the Nineteen Calls or Keys of Enochian, or invocat ions. The fi rst two keys conjured the element Spirit, and the next 16 keys conjured the four el ement s, each subdivided into four.
The 19th key invoked any of 30 “aethyrs” or “aires” which have never been precisely defi ned; the her met ic or der of t he gol den dawn said they represent new dimensions of consciousness.
When the angels appeared in Kelly’s crystal, he com-municated with them in Enochian, using a complicated procedure. He set up charts of squares either fi lled with letters or left blank. The angels spelled out messages by pointing with a rod to various squares. Kelly claimed to see the angels with c l airvoyanc e, and he dictated the messages to Dee.
Kelly said the messages were always dictated back-wards because communicating directly with angels would unleash dangerous and powerful forces beyond control.
When the messages were fi nished, he and Dee rewrote them reverse order.
The complete Enochian material produced by Dee and Kelly included:
• Nineteen invocations (Calls or Keys)
• Translations of the Calls
• An Enochian alphabet comprised of 21 letters
• More than 100 large squares, each divided into smaller squares (2,401 in number), containing letters
• Instructions for using the squares in concert with the Calls
• Occult teachings
Following the deaths of Dee and Kelly, Enochian magic sank into obscurity. It was revived in the late 19th century by the Golden Dawn, which credited it with great importance. Some occultists said it was the lost tongue of Atlantis. In the Golden Dawn view, the lower 18 Keys invoked angels of various magic squar es. The 19th Key invoked one or other of 30 aethyrs into unex-plored dimensions of consciousness. In Enochian, the 19th Key is:
Madriaax Ds Praf [name of the aethyr] Chis Macaobz Saanir Caosgo Od Fisis Babzizras Iaida! Nonca Gohu-lim: Micma Adoian Mad, Iaod Bliorb, Soba Ooaona Chis Luciftias Piripsol. Ds Abraassa Noncf Netaaib Caosgi. . . Dee and Kelly translated this as:
The Heavens which dwell in [name of the aethyr] Are Mighty in the Parts of the Earth And execute the Judg-ment of the Highest! Unto you it is said: Behold the Face of Your God, The Beginnings of Comfort, Whose Eyes are the Brightness of the Heavens, Which Provided You for the Government of Earth . . .
The Enochian Keys were studied at length by al eist er cr owl ey, who explored all of them and pronounced them genuine. In his autobiography, The Confessions of Aleis-ter Crowley, he states that “. . . anyone with the smallest capacity for Magick fi nds that they work.” Even beginners in magic get results with Enochian calls, he said. Crowley’s most extensive commentary on the magic of the Keys was published in his book The Vision and the Voice in 1911.
Crowley subscribed to the defi nition of the aethyrs—or aires—as “ ‘Dominion extending in ever widening circles without and beyond the Watch Towers of the Universe,’
these Watch Towers composing a cube of infi nite magni-tude.” He said only properly initiated adept s could invoke all of the 30 aethyrs in the 19th Key. The results produced visions of spirits and astral beings, and Crowley recorded his communications with them. In 1900 he accessed the two outer aethyrs, 29 and 30, while on a trip to Mexico.
His next experience of them came in 1909 in North Africa when he and his assistant vict or neuber g invoked the demon chor onzon.
Despite the importance given the Keys by the Golden Dawn, which taught them to all adepts, there is no evi-dence that anyone but Crowley ever actually worked with them; they were appreciated in theory but not in practice.
Enochian magic has been revived and is practiced in more recent times by other occultists. The adept reaches various aethyrs through travel in the ast r al body, the mental body, and mystical states of consciousness akin to samadhi, a high state of consciousness in yoga that tran-scends thought. Some of the aethyrs have sexual energies.
Many involve an initiatory experience, such as death of the old personality/ego and rebirth of the new.
Although some doubt that Enochian is a genuine language, it has been demonstrated that English can be translated into it. Crowley took the invocat ions of the gr imoir e the Lesser Key of Solomon and translated them into Enochian.
Claims of antiquity have been made for Enochian magic, even stretching back to the fabled continent of Atlantis, but there is no basis for it existing prior to the partnership of Dee and Kelly.
Furt her Reading:
King, Francis. Megatherion: The Magickal World of Aleister Crowley. New York: Creation Books, 2004.
King, Francis (ed.). Ritual Magic of the Golden Dawn. Roches-ter, Vt.: Destiny Books, 1997.
Laycock, Donald. The Complete Enochian Dictionary: A Dic-tionary of the Angelic Language as Revealed to Dr. John Dee and Edward Kelley. York Beach, Maine: Samuel Weiser, 2001.
Peterson, Joseph. John Dee’s Five Books of Mystery: Original Sourcebook of Enochian Magic. York Beach, Maine: Samuel Weiser, 2003.
evil eye The supernatural or magical power to cause disaster, calamity, illness, and even death with a glance or 92 evil eye
lingering look. The evil eye is also called FASCINATION, over-looking, mal occhio, and jettatura. AMULETS are worn to ward it off; RITUALS such as spitting (see SPITTLE) can nullify it.
The evil eye is one of the most feared supernatural powers. In earlier times it was believed that the eye emit-ted powerful beams of energy that could be used by malev-olent people to cause harm. Records of the evil eye date back to 3000 b.c.e. in the cuneiform texts of the Sumerians and Assyrians. The Babylonians believed in it, as did the ancient Egyptians and Greeks. The Romans were afraid of it. It is even mentioned in the Bible.
The evil eye is an inherent power possessed by certain people. For example, a person may be cursed with evil eye from birth and not know it. Their envious or admiring glances are harmful to others. Consequently, individuals must be on constant guard against the inadvertent malevo-lent glance. The evil eye is most likely to strike when one is at the peak of prosperity and happiness. Women, chil-dren, and animals are particularly vulnerable.
Deliberate evil eye is cast by a person who possesses magical powers, such as a witch or a sorcerer, and is used to wreak magical harm. The death-dealing evil eye appears frequently in Native American folklore. The fatal look may be used in conjunction with the point ing of the shaman’s fi nger, stick, or wand, which sends negative energy stream-ing toward the victim.
Amulets and gestures are the primary defenses against the evil eye. The ancient Egyptians protected their posses-sions, dwellings, and tombs against the evil eye with an amulet called the udjatti, also called the Two Eyes or the Eye of the Sun and the Eye of the Moon. The udjatti were worn and were also painted on objects, coffi ns, and struc-tures. Sometimes a single udjat was used, but the amulet was most powerful if both eyes refl ected the baleful glance of evildoers. Grotesque heads of demons or monsters, such as Medusa, also repel the evil eye.
The most common amulets are two phallic symbols:
the corno, a curved horn, and the “fi g,” a clenched hand with thumb stuck through middle and fourth fi ngers. The ancient Romans used phallic amulets after their phallic god, Priapus, also called Fascinus, from which comes “fas-cination” or bewit chment . Other amulets include eyes, bells, brass, red ribbons, garlic, ir on, horseshoes, objects made of rowan or juniper, and shamrocks.
If an unprotected person is hit with the evil eye, imme-diate action must be taken to avoid disaster. In Italy, some men grab their genitals. Spitting will nullify the evil, as will making the signs of the corno or fi g with the hand.
Some victims consult a witch, a wise woman, or a sorcerer for a counterspell.
A widespread belief about peacock tail feathers associ-ates the eye in the feathers with the evil eye; thus peacock feathers should not be kept in a house.
Furt her Reading:
Elworthy, Frederick Thomas. The Evil Eye: An Account of This Ancient and Widespread Superstition. New York: OBC, Inc., 1989.
Gordon, Stuart. The Book of Curses: True Tales of Voodoo, Hoo-doo and Hex. London: Brockhampton Press, 1994.
evocation In RITUAL, the calling forth of a spirit, entity, or deity. The spirit may be either an external, independent force or the physical manifestation of a force within the magician. According to FRANCISBARRETT, “gods and hier-archies of spirits may be reasonably supposed to be but previously unknown facets of our own consciousness.”
In magic, sor cery, and wit chcr af t , an evocation is a command to an entity to appear and do the bidding of the magician. In ceremonial magic, spirits are evoked to appear in a magic t r iangl e outside the magician’s protec-tive magic cir cl e, lest they cause him harm. Evocation is an elaborate ritual, and various procedures for it are detailed in the many magical gr imoir es.
Before the ritual, the magician must map out exactly what he desires to accomplish and how he intends to do so. He must carefully choose the spirit or int el l igence that he will summon to aid in the purpose of his work. He must know the ritual thoroughly and be able to perform it smoothly and fl awlessly without break or pause.
The magician purifi es himself through fasting and pr ayer , dons his garb, purifi es his magical t ool s, and casts the circle and triangle. To evoke the spirit, he must have perfect knowledge of it and the purpose it is to serve. The correct sigil s, perf umes, and names must be used. He must visualize the spirit, for once evoked, the spirit will reappear in the same form in subsequent evocations. The evocation comprises words and gestures with ritual tools. The magi-cian speaks in a commanding tone of voice and may even shriek the evocation to intimidate unruly spirits.
f r anz bar don said that evocation is the most diffi cult magic to understand. In his second book, The Practice of Magical Evocation (1956), he gives one of the fi rst detailed public descriptions of evocation in the Western tradition.
Bardon said that the powers of astral seeing and hearing—
psychic senses of cl airvoyance and cl air audience—are essential to evoking spirits. He said it does not matter where a spirit is evoked—triangle, magic mir r or , f l uid condenser —as long as the magician creates an artifi cial atmosphere akin to the environment of the spirit. The magician must transfer his consciousness into the atmo-sphere in order to be noticed by the spirit.
See also invocat ion.
Furt her Reading:
Bardon, Franz. The Practice of Magical Evocation. Albuquer-que, N.Mex.: Brotherhood of Life, 2001.
Barrett, Francis. The Magus. 1801. Reprint, Secaucus, N.J.:
The Citadel Press, 1967.
Regardie, Israel. The Tree of Life: A Study in Magic. York Beach, Maine: Samuel Weiser, 1969.
Excalibur King Arthur’s magical SWORD that was given to him by VIVIANE, THELADYOFTHELAKE. After Arthur’s fatal Excalibur 93
encounter against Mordred, Excalibur was thrown in the lake and returned to the Lady.
Contrary to popular belief, Excalibur is not the weapon pulled out of the stone which established Arthur as heir to King Uther Pendragon. That sword broke in battle, after which mer l in arranged for Arthur to accept a new, elven-made sword, the magical Excalibur, from the Lady of the Lake. Merlin took Arthur to the lake’s edge and pointed to the arm extended out of the water holding a sword. Amazed, Arthur then saw a beautiful woman row-ing a small boat to the shore, and he asked who she might be. Merlin replied that it was Viviane, who lived on a rock in the lake’s mists—in other words, at Avalon. At fi rst the Lady refused to give Excalibur to Arthur but fi nally gave in, requesting that Arthur present her with a gift at some future time. The king agreed and sailed on a barge out to the middle of the lake to claim the weapon. The arm then disappeared beneath the water’s surface.
Excalibur itself was unbreakable, and its scabbard pro-tected Arthur when he wore it. Excalibur is the French version of the sword’s name, which was originally called Caladfwich, a Welsh word derived from the Gaelic Calad-Bolg, which means “hard lightning.” Viviane defi nes the name as meaning “cut-steel.” Geoffrey of Monmouth, an early storyteller, called the sword Caliburn, which eventu-ally became Excalibur. In the great Irish epic poem An Tain Bo Cuailgne (The Cattle Raid of Cooley), the hero Cu Chul-ainn also possesses a sword named Caladbolg.
In his study of weapons and warfare in J. R. R. t ol k-ien’s THELORDOFTHERINGS, author Chris Smith remarks that a sword is designed for no other purpose than as a weapon, whereas an axe, a spear, or a knife can be used for hunting food or clearing land. Swords, therefore, sym-bolize rank and privilege: To own a sword meant one had enough money to spend on something that had no second-ary use. Sword blades and hilts were beautifully made and engraved, while the scabbards might be decorated or even contain jewels. Such treasures were cared for lovingly, like a member of the family. To give the sword a name con-ferred power, which emboldened the owner and frightened his enemies.
The legends relate that mor gan l e f ay, half-sister to
The legends relate that mor gan l e f ay, half-sister to