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 Translation & Commentary

This is a facsimile of the work as published in

Scheible, Das Kloster, Stuttgart 1847. A. E.Waite
described the text in Tbe Book of Ceremonial
Magic, London 1911, p112:-

The Praxis Magica Fausti or "Magical

Elements of Dr. John Faust, Practitioner
ofMedicine," claims to have been printed
from the original MS. in the Municipal
Library ofWeimar and is dated 1571, at
which period it must be respectfully
affirmed that there was no Municipal
Library in the birthplace of Goethe.
Furthermore, the existing collection does
not include theMS.W hether the original
edition was antedated cannot be certainly
affirmed, as it is exceedingly scarce, and I
am acquainted with it only in the reprint
of Scheible and in an unprinted transcript
by Major Irwin. The work consists of a
few curious plates, in the manner of the
seventeenth century, and a few
unintelligible conjurations, all exceedingly
 brief. The third of these exhorts the Evil
Spirit on the quaint ground that now it is
the time of the Great N arne
Tetragrammaton. The purpose of citation
is not indicated; the formulre are Christian,
broken up by innumerable crosses and by
names and terms which defy conjecture
as to their significance. The hierarchy of
the spirit is determined by the closing
words: "I command thee, 0 Spirit Rum oar,
even by Lucifer, thy mighty sovereign."
It might be added that Waite was the owner
of the Irwin MS and that it is now held by
the Cleveland Public Library in Ohio, U.S.A.
We are indebted to Mr. Stephen J. Zietz for
transcribing the text and generously making
it available for research. The Irwin translation
is presented in subsequent pages, rubification
being as reproduced by Zietz. However, there
are significant variations between this text and
that published by Scheible. Waite follows
Irwin and, ironically, his description happens
to concentrate upon some variant elements.
At these points, the Irwin text is given, but
an alternative translation is also presented,
being distinguished by italicisation, as are the
smaller font editorial comments. I am
indebted to Ms. Andrea Hohn for he::
assistance with the German. However, the
responsibility for any errors is mine alone.
The text is curious and ambiguous. Common
to many grimoires it calls upon Christian
powers to control infernal daemons. Hov.rever,
it is ambiguous as to how diabolic beings are
to be regarded, referring to Lucifer as a sen-an·
but also a friend and lover. According to\Vaite
the intent is unclear. However, the printed text
expresses the desire for two hundred gran�!
whether pounds, lira or another brand of lucre
that shares a similar symbol. However, the
symbolism of the illustrations goes beyond
such fancies. They enunciate an unexpected.l:·
sophisticated system of magical philosoph�·
that was unlocked by an observation made br
Mr. Patrick McFadzean.
 brief. The third of these exhorts the Evil
Spirit on the quaint ground that now it is
the time of the Great N arne
Tetragrammaton. The purpose of citation
is not indicated; the formulre are Christian,
broken up by innumerable crosses and by
names and terms which defy conjecture
as to their significance. The hierarchy of
the spirit is determined by the closing
words: "I command thee, 0 Spirit Rumoar,
even by Lucifer, thy mighty sovereign."
It might be added that Waite was the owner
of the Irwin MS and that it is now held by
the Cleveland Public Library in Ohio, U.S.A.
We are indebted to Mr. Stephen J. Zietz for
transcribing the text and generously making
it available for research. The Irwin translation
is presented in subsequent pages, rubification
being as reproduced by Zietz. However, there
are significant variations between this text and
that published by Scheible. Waite follows
Irwin and, ironically, his description happens
to concentrate upon some variant elements.
At these points, the Irwin text is given, but
an alternative translation is also presented,
being distinguished by italicisation, as are the
smaller font editorial comments. I am
indebted t o Ms. Andrea Hohn for her
assistance with the German. However, the
responsibility for any errors is mine alone.
The text is curious and ambiguous. Common
to many grimoires it calls upon Christian
powers to control infernal daemons. However,
it is ambiguous as to how diabolic beings are
to be regarded, referring to Lucifer as a servant,
but also a friend and lover. According to Waite
the intent is unclear. However, the printed text
expresses the desire for two hundred grand,
whether pounds, lira or another brand of lucre
that shares a similar symbol. However, the
symbolism of the illustrations goes beyond
such fancies. They enunciate an unexpectedly
sophisticated system of magical philosophy
that was unlocked by an observation made by
Mr. Patrick McFadzean.
 (Pre-title)
Praxis Magica Fausti =

Fausti Praxis Magica

And

or A manuscript in the Grand Ducal Library

ofWeimar is reproduced by lithograph on
The Magical Elements the following eight pages.

of (The 1847 German text has not been reproduced

Doctor John Faust- Practitioner

of

Medicine
(Title Page)

Praxis Magica Faustiana

From the original Manuscript in
the Municipal Library ofWeimar or
Passan anno adventionis Christi
Infernal Conjurations and Oaths as
.1571.
Practiced by Doctor John Faust

AD 1527
 Praxis Magica Fausti =
(Pre-title)

Fausti Praxis Magica

And

or A manuscript in the Grand Ducal Library

ofWeimar is reproduced by lithograph on
The Magical Elements the following eight pages.

of (The 1847 German text has not been reproduced)

Doctor John Faust- Practitioner

of

Medicine
(Title Page)

Praxis Magica Faustiana

From the original Manuscript in
the Municipal Library ofWeimar
or
Passan anno adventionis Christi
Infernal Conjurations and Oaths as
.1571.
Practiced by Doctor John Faust

AD 1527
 (First Page)
Image ofFaust in charge of the Devil, in the form of the
a horned goat, who is bound by chains and controlled
with a whip. Interestingly, it seems that the Devil is
earthbound, whilst Faust appears to float astrally above.
Praxis Magica
Karuze X Karoth X Karathoi X Kemelton X
Achatum Ella X Dyestim+Rim +Warmat
+ Ko + Nemarram + Palat + Themat +
Amarrh + Gyseton + R a l a ph aros + 0
Sachman + Machey + Gacles + Bachat +
Gyrta+ Somon+++ Now do I call thee+++
(Second Page)
Image of Agnus Dei, the Lamb of God signifying tbe
Passion of Jesus as he took on the role of the J�wisl::
sacrificial lamb and died for our sins. It was believed mar
by doing this then jesus would, at the Last]udgemen·
gain power over Hell and can, therefore, be called upo:;
to force its inhabitants to obey the commands of tbe
magical practitioner.
Twme+ Qaror+amathema+Jamhayor Schea
+ Stal + Salmazan + Pamphilos + Aziel
Alechemelor+Raphael+ Salathiel IIi- Ve Sar
Amathemach + Heroe + Somini t· By the
loving Kindness of the Holy Incomprehensible
and Invisible God - which is displayed in al1
his works - for all things which he hath created
are good and holy + Barion Salmafan +
Raphael + Neman + Azan +Raphael-!' come
thou I call thee vehemently +
 (First Page)
Image ofFaust in charge of the Devil, in the form of the
a horned goat, who is bound by chains and controlled
with a whip. Interestingly, it seems that the Devil is
earthbound, whilstFaust appears to float astrally above.
Praxis Magica
Karuze X Karoth X Karathoi X Kemelton X
Achatum Ella X Dyestim+Rim+Warmat
Ko + Nem arram + Pala t + T hem at +
Ama rrh + Gys e t o n + Rala phar o s + 0
Sachman + Mac hey + Gacles + Bachat +
Gyrta + Somon+++Now do I call thee+++
(Second Page)
Image of Agnus Dei, the Lamb of God signitjting the
Passion of Jesus as he took on the role of the Jewish
sacrificial lamb and died for our sins. !twas believed that
by doing this then Jesus would, at the LastJudgement,
gain power over Hell and can, therefore, be called upon
to force its inhabitants to obey the commands of the
magical practitioner.
Twme + Qgror+amathema+Jamhay + Schea
+ Stal + Salmazan + Pamphilos + Aziel +
Alechemelor+Raphael+Salathiel+Ve Sar+
Amathemach + H eroe + Somini + By the
loving Kindness of the Holy Incomprehensible
and Invisible God - which is displayed in all
his works - for all things which he hath created
are good and holy + Barion Salmafan +
Raphael+Neman + Azan +Raphael+come
thou I call thee vehemently +
 (Third Page)
Image of the Burning Bush, by which God spoke to
Moses and granted him such magical powers as the
ability to turn his staff into a serpent. Sometimes
considered Biblical authority for the practice of magic.
RMD
0 Spirit by the power and virtue of the letters
which I have inscribed - do I command thee
to give me a sign of thy arrival
I command thee to give me a sign ofthy arrival
(Fourth Page)
Image of a rainbow over waters, token of the covenant
that God made to the passengers of the ark following
the Deluge; that he would never again destroy the world
to prevent man sinning, perhaps reassuring for a magical
practitioner about to conjure infernal beings.
I command thee to be obedient unto me - and
now is it the time of the great name
Tetragrammaton and I command you to appear
before me in a beautiful and pleasing form.
(Fifth Page)
The Magic Circle
(Sixth Page)
TWMEATANON
Larabay+ Belion+ Sonor+ Soraman Bliar ,+
Sonor+ Arotan+ Niza+ Raphael + Alazaman
+ Eman + Nazaman + Tedoyl + Teabicab
Ruos, Acluaar + Iambala + Cochim
AEt+ W
Zebaman + Sehemath + Egibut + Philornel
Gazaman + Delet + Azatan + Uriel c: Faca: ··
Alazamant + Nisia + By the most sacred and
holy mercy of God+ Zeyhomann + Acluaas
Niza + t Tachal + Neciel + Amatemach � Her
somina + By this I compel thee to appear unto
me before this circle and to do wha
command thee -
 (Third Page)
::uge of the Burning Bush, by which God spoke to
• fo·es and granted him such magical powers as the
a· · :cy to turn his staff into a serpent. Sometimes
nsidered Biblical authority for the practice of magic.
RMD
0 Spirit by the power and virtue of the letters
� · ch I have inscribed - do I command thee
·o gi\·e me a sign of thy arrival
I command thee to give me a sign ofthy arrival
(Fourth Page)
,...., ge of a rainbow over waters, token of the covenant
6ar God made to the passengers of the ark following
-:.e Deluge; that he would never again destroy the world
?-�-ent man sinning, perhaps reassuring for a magical
. ractitioner about to conjure infernal beings.
command thee to be obedient unto me - and
now is it the time of the great name
Tetragra.mmaton and I command you to appear
· fore me in a beautiful and pleasing form.
(Fifth Page)
The Magic Circle
(Sixth Page)
TWMEATANON
Larabay + Belion+ Sonor + Soraman + Bliar +
Sonor+ Arotan+ Niza+ Raphael + Alazaman
+ Eman + Nazaman + Tedoyl + Teabicabal +
Ruos, Acluaar + Iambala + Cochim +
AEt+ W
Zebaman + Sehemath + Egibut + Philomel +
Gazaman + Delet + Azatan + Uriel + Facal +
Alazamant + Nisia + By the most sacred and
holy mercy of God+ Zeyhomann+ Acluaas +
Niza + t Tachal + Neciel + Amatemach + Her
somina+ By this I compel thee to appear unto
me before this circle and to do what I
command thee-
 (Seventh Page)
Lucifer (from the Latin, lucem ferre, meaning "light­
bearer") is associated with Venus, theMorning Star, that
heralds the dawn that is greeted by the cock's crow. The
crowned cockerel also signifies Lucifer's sin, pride, which
some modern commentators identifY with our ego.
Lucifer,.friend, my love and my Servant
(Eighth Page)
(Eighth Page, continued)
I invoke you by the holy and majestic name of
Agla, Naob, Sother, Emmanuel, Adomatay,
Auray, Amaton, Elle, Elloy Vuion and by the
last judgement of jesus Christ, by the power of
the holy the names Chef, HeotiAgla thatyou bring
me two hundred thousand £s, here into this circle.
Sally forth from that place Paymon and
Mephistophiles, by thepower ofTetragrammaton
AglaAdonayAmin Lumin

Now do I conjure and command thee 0 Evil

] l#t S l#t M l#t
Spirit by the powers of Heaven and by the
words of life + Maji, Staeti, Sche, agla, Naob,
Quicky Quickly Quickly, C o m e hither
Sother, Emmanuel, Adonay + Adomaty +
without delay
Auray + Amaton, Elle + Elloy + Vision + By
the g reat love of Jesus Christ and by his
Paymon rules the western regions of Hell, one of the
t riumph over death and hell and by the
four princes attributed to the cardinal points who govern
omnipotency of God - who is - who was - the other evil spirits. OfMephistophiles, more later.
and who ever shall be - by the word Paymon -
and Mephistophilis and by the power of the
words Tetragram Agla Adonay Amin Lumin

]+S+M+
 (Ninth Page)
I command, cite and conjure thee to come
quickly and without delay + I call thee + +
Requiet++ Hamaliel++ Hanel++ Atatiel+
+ Scholiel + + Phacamech Oriph + +
Malchidaet + + Barbiel + + Zacheriel + +
Oriphiel Zamuel+ + Hamaliel++ Ziriel++
Rugs++
Come now I conjure thee by all the most
powerful words Tetragrammaton - Adoney­
Agla - and by the wounds of J.C. - by the
Prophets- by the Apostles- and by all the saints
who live in the holiness and love of God - Come
now by the mystic words + Duisa + Fortis+
Zebaoth- I do conjure thee to come+ Dujam+
Dujam+ Dujam
The printed text omits '1command, cite andconjure thee to
come quickly andwithout delay 1/t Icall thee"at the beginning
ofthe page, also the word for "love"in the secondparagraph.
(Tenth Page)
Now I conjure thee to come from thy abode
even from the farthest parts by these great
and mighty names - T etragrammaton -
Adonai - Agla - and to appear before me
receiving and executing my demands truly
and without falsehood I command thee 0
Spirit Rumoar -, e ven by t[h]y great
sovereign Lucifer I command thee in the
name of God the F ather+ of the Son + and
of the Holy Spirit+ and by the power of the
name Jesus of Nazareth- Amen.
Now, departfrom here. By thegreat and mighty
names: Porten TetragrammatonAdonay, Agla,
because I give you rest, depart in peace, and
without any lies, without rain or hail, without
any danger to my circle, myselfor my apprentice;
in the name ofour Lord, thefather+, the son +,
and the holy spirit+. Depart from hence in the
name ofjesus ofNazareth, Amen.
(In the Irwin text, this page and the next are transposed.
 (Ninth Page)
I command, cite and conjure thee to come
quickly and without delay + I call thee + +
Requiet Hamaliel++ Hanel++ Atatiel+
Scholiel + + P hacamech Oriph + +
- 1alchidaet + + Barbie! + + Zacheriel + +
Oriphiel Zamuel+ + Hamaliel+ + Ziriel+ +
Rugs..:..-
Come now I conjure thee by all the most
powerful words Tetragrammaton - Adoney-
Agla- and by the wounds of ].C. - by the
Prophets - by the Apostles- and by all the saints
who live in the holiness and love of God- Come
now by the mystic words + Duisa + Fortis +
Zebaoth -I do conjure thee to come+ Dujam+
Dujam+ Dujam
The printed text omits 'Tcommand, cite andconjure thee to
comequickly andwithout delay #Icallthee" at the beginning
ofthe page, also the word for "'ove"in the second paragraph.
(Tenth Page)
Now I conjure thee to come from thy abode
even from the farthest parts by these great
and mighty names - Tetragrammaton -
Adonai - Agla - and to appear before me
receiving and executing my demands truly
and without falsehood I command thee 0
Spirit Rumoar -, e ven by t[h]y great
sovereign Lucifer I command thee in the
name of God the F ather+ of the Son + and
of the Holy Spirit+ and by the power of the
name Jesus of Nazareth- Amen.
Now, departfrom here. By the great and mighty
names: Porten TetragrammatonAdonay, Agla,
because I give you rest, depart in peace, and
without any lies, without rain or hail, without
any danger to my circle, myself or my apprentice;
in the name ofour Lord, the father+, the son+,
and the holy spirit+. Departfrom hence in the
name ofjesus of Nazareth, Amen.
(In the !tWin text, this page and the next are transposed.)
 (Eleventh Page)
I conjure each and all of ye Spirits - by the
seven archangels - Governors of the Planets
- Ouphiel+ Zacheriel+Samuel+Michael+
Gabriel+Raphael+who are your Governors
to do that which I command - In the name of
the Triune God++Amen
+++
I conjureyou further by the seven planetary
archangels Oriphiel "" Zacheriel Samuel ""
Michael"" Raphael Gabriel that you depart
from hence
+++
RMP
(In the Irwin text, the order of this page and the
previous one are transposed.)
(Twelth Page)
An image ofMephistophiles. His name derives .from tt:e
Greek:- me -"not", phos - '1ight" and philos - "lo\-e: ,
meaning one who hates the light. Thus, he is 6e
equivalent of Lucifuge Rofocale, whose name den'i-es
from the Latin lucis -"light" and fUgio -"to Bee". Rofoc2.1e
is the reverse of "Lucifer" retaining the consonants, b!1:
letting the vowels drift (LuCiFeR- RoFiCaLe). Thus
when the angel Lucifer falls from Heaven and is reflecec
across the horizontal axis of the Earth into the darkn __
of Hell, he is the light-bearer. His counterpart, being
reflected again upon a different axis, is Mephisropbi!""'
who shuns the light. In the context ofmagicalphilosop�.
the term "averse" has been used to describe this process
of double reversal. If the pride of Lucifer ma_l' be
associated with our ego, then his light-opposi:Jg
counterpart may be considered the negation of that
the terrifYing Other, whom the practitioner muse mee:
and transcend. Some have described this process a.>
"Crossing the Abyss".
The portayal here of Mephistophiles is intelligent. He
is partly cloaked in the letters of his name, as if i r is ±is
that brings him into being. He, himself, is invisible. Hi;
presence is indicated by abstract lines of force; as is s7
for one who flees the light and, therefore, can nel"e:
actually be seen.
 (Eleventh Page) (Twelth Page)

I conjure each and all of ye Spirits - by the An image ofMephistophiles. His name derives from the
Greek:- me -"not", phos -'1ight" and philos -"lover'�
even archangels - Governors of the Planets
meaning one who hates the light. Thus, he is the
- Ouphiel + Zacheriel + Samuel + Michael +
equivalent of LucifUge Rofocale, whose name derives
Gabriel + Raphael + who are your Governors .from the Latin lucis -"light" and :fugio -"to flee': Rofocale
o do that which I command - In the name of is the reverse of"Lucifer" retaining the consonants, but
the Triune God + + Amen letting the vowels drift (LuCiFeR N RoFiCaLe). Thus,
when the angel Lucifer falls from Heaven and is reflected
+ + +
across the horizontal axis of the Earth into the darkness
of Hell, he is the light-bearer. His counterpart, being
reflected again upon a different axis, isMephistophiles,
I conjure you further by the seven planetary who shuns the light. In the context of magical philosophy,
the term "averse" has been used to describe this process
archangels Oriphiel #t Zacheriel Samuel #t
of double reversal. If the pride of Lucifer may be
.Michael, Raphael Gabriel that you depart associated with our ego, then his light-opposing
from hence counterpart maybe considered the negation of that ego,
the terrifying Other, whom the practitioner must meet
and transcend. Some have described this process as
... + +
"Crossing the Abyss".

The portayal here of Mephistophiles is intelligent. He

RMP is partly cloaked in the letters of his name, as ifit is this
that brings him into being. He, himself, is invisible. His
presence is indicated by abstract lines of force; as is apt
for one who flees the light and, therefore, can never
'In the Irwin text, the order of this page and the
actually be seen.
previous one are transposed.)
 (Thirteenth Page)

A plant sprouts forth from the earth, its form is that of a

snake or sperm, microscopes having first revealed their
existence in 1677. Beside it are two rampant lions, their
tails suggestive of foliage. This image symbolises
generative force. Perhaps the practitioner must embrace
both light and dark forces, using one to control the other,
and then meet the terrifYing Other, here Mephistophiles.
Having transcended these opposites, he can utilise the
mystery of the creative powers of nature, surely the most Portayals of the
fundamental play of polarities. I am indebted to Mr. actual appearance
Daniel A. Schulke for the observation that the plant of the mandrake
may be a stylised rendering of the actual appearance of
the root and fruit of the mandrake. Some images are
reproduced upon the following page for the purposes of
comparison. The mandrake represents a particular case
of the magician's manipulation of generative force. In
German folklore, the roots of mandrake plants thatgrew
where a hanged man's dying ejaculation fell, developed
into Galgenmiinnlein, meaning "littlegallows men" which
were homunculi that could serve a practitioner. Other
procedures for the creation of an homunculus likewise
used sperm, but did not require the physical death of
the donor. Not all believed that such homunculi were
materially existent. Indeed, their artificial creation and
an ethereal nature was regarded as enabling them to
obtain special knowledge of the magical arts, which they
could then communicate to their creator.
 (Thirteenth Page)

A. plant sprouts forth from the earth, its form is that of a

sna.k or sperm, microscopes having first revealed their
existence in 1677. Beside it are two rampant lions, their
·ails suggestive of foliage. This image symbolises
generative force. Perhaps the practitioner must embrace
both light and dark forces, using one to control the other,
and then meet the terrifYing Other, here Mephistophiles.
Having transcended these opposites, he can utilise the
mystel)' of the creative powers of nature, surely the most Portayals of the
fundamental play of polarities. I am indebted to Mr. actual appearance
Daniel A. Schulke for the observation that the plant of the mandrake
may be a stylised rendering of the actual appearance of
the root and fruit of the mandrake. Some images are
reproduced upon the following page for the purposes of
comparison. The mandrake represents a particular case
of the magician's manipulation of generative force. In
German folklore, the roots of mandrake plants that grew
where a hanged man's dying ejaculation fell, developed
into Galgenmiinnlein, meaning "little gallows men" which
-were homunculi that could serve a practitioner. Other
procedures for the creation of an homunculus likewise
ed sperm, but did not require the physical death of
the donor. Not all believed that such homunculi were
materially existent. Indeed, their artificial creation and
an ethereal nature was regarded as enabling them to
obtain special knowledge of the magical arts, which they
could then communicate to their creator.
 'roduced :. :::
fter the rex: ....:...::

'maller �·e:·< -
·signals 1
1f010, tbe · �-·- :­

mber 2 is ree-:::-;; -

rderasirso " -·� :­

the binary fo::= :
er 5. Binary:: ·--.::s
The preceding drawing is reproduced from Irwin's
manuscript. It appears directly after the text and may be
unconnected. However, it does express cognate concepts
of averse principles as previously described. It is framed
in a border that terminates in the signs of the nodes of
the moon:- n & U, the form of these signs are rather

()
reminiscent of the lines of force used to indicate the
presence of Mephistophiles:- /( "'-
The nodes of the moon are the r/ V "'
points where the path of the moon crosses that of the
sun. It is here that eclipses occur and thus where the
solar disc can be turned black and the moon can be
plunged suddenly into darkness. !t was imagined these
celestial luminaries had been swallowed by a light­
opposing dragon and these nodes were termed Caput
and Cauda Draconis, the Head and Tail of the Dragon.
Their significance is carried into the geomantic figures
which share these names. Caput Draconis ·: • is associated
with Sagitarius, and we find the archer's bow in the
drawing. Cauda Draconis : is attributed to mars and
saturn and next to the figur� :ire three mars symbols and
his body carries a variation of the square of saturn.

The smaller version of the

border signals its nature. Each
digit of 010, the binary form of
the number 2 is reflected across
the border as its opposite, giving
101, the binary form of the
number 5. Binary numbers were
 first described in the west by the philosopher Leibniz in
1703. He learnt of the I Ching from jesuit missionaries
in China and believed that he had rediscovered a
universal mathematical l anguage that was the
foundation ofTaoist philosophy, the1 & 0 of binary
being equivalent to Yang and Ying inTaoism and, by
implication, the sun and the moon in western
hermeticism. These two heavenly bodies have their most
dramatic astronomic and astrological interactions at the
nodes of the moon. The system of geomancy has the
same mathematical foundation, but uses vertical lines of
four permutations giving sixteen figures, whilst the I
Ching utilises lines of three permutations for the eight
trigrams and six for the sixty-four hexagrams.
This component of the drawing again
features the node signs and, by using
our familiar arab numerals for the
number 2, confirms the averse nature
of the process. Whilst the central digits
are unclear (presumably a transcription
error and, most likely, originally 5) those
near the ends of the vertical line show
that the numbers are reflected twice,
first across the axis of the line, and then
again across an axis that is
perpendicular to that.
The torso of the figure is formed by a variation of the
magic square of sa tum featuring the digits1 to 9 arranged
so that eve.ry line adds to a total of15 (though there is a
transcription error). Here, 540 is added to each number,
so1620 has to be added to that total. Down each limb
run the digits1 to 9, with10 added to each for the arms
and 70 for the legs. A wavy line connecting elbow ro
knee suggests arms and legs be considered together and
the total of all the numbers found on the limbs is1620,
the number added to each line of the magic square of
saturn. It is as if its limbs fold back onto (or spring forth
from) eve.ry line of the magic square that forms its bod.l:
The number 19 which appears at the ends of the
mannekin's arms has special relevance. It takes19 yelm
for the moons nodes to traverse the zodiac.Termed the
Metanic Cycle, this period marks the time it takes for
the sun and moon to appear in the same relative positions
in the heavens. The little mans legs terminate with the
number 79. Ptolomey identified 79 years as the period i
rakes for mars and the sun to return to the same relati�-e
positions in the sky. We have already noted the mlm
symbols next to the figure.
No doubt further significances remain to be discovered.
The drawing is labelled a "Magic Figure for Exorcisms".
We may associate the word "exorcism"with the expulsior.
of evil demons but, in older parlance, an "exorcist" might
be a magical practioner and "exorcism" could refer ro
various magical endeavours, including the obtaining of a
familiar. W itches' familiars tended to be in animal form
whilst that of a magician was described by a17th Cenru; ·
 .:.."'Sr described in the west by the philosopher Leibniz in
2 -o3. He learnt of the I Ching from jesuit missionaries
:_n China and believed that he had rediscove red a
·niversal mathema tical l anguage that was the
foundation ofTaoist philosophy , the 1 & 0 of binary
bemg equivalent to Yang and Ying in Taoism and, by
implicati on, the sun and the moon in western
11ermeticism. These two heavenly bodies have their most
d:-..m;ztic astronomic and astrological interactions at the
node of the moon. The system of geomancy has the
same mathematical foundation, but uses vertical lines of
f"o:u permutations giving sixteen figures, whilst the I
Cbi.ng utilises lines of three permutations for the eight
=:-:grams and six for the sixty-four hexagrams.
This component of the drawing again
features the node signs and, by using
our familiar arab numerals for the
number 2, confirms the averse nature
of theprocess. "Whilst the central digits
are unclear (presumably a transcription
error and, most likely, originally 5) those
near the ends of the vertical line show
that the numbers are reflected twice,
first across the axis of the line, and then
again across an axis that is
perpendicular to that.
The orso of the figure is formed by a variation of the
=agic square of sa tum featuring the digits1 to 9 arranged
so that evelj' line adds to a total of15 (though there is a
transcription error). Here, 540 is added to each number,
so 1620 has to be added to that total. Down each limb
run the digits 1 to 9, with10 added to each for the arms
and 70 for the legs. A wao/ line connecting elbow to
knee suggests anns and legs be considered together and
the total of all the numbers found on the limbs is 1620,
the number added to each line of the magic square of
saturn. It is as ifits limbs fold back onto (or spring forth
from) evelJ' line of the magic square that forms its body.
The number 19 which appears at the ends of the
mannekin5 arms has special relevance. It takes19 years
for the moons nodes to traverse the zodiac.Termed the
Metanic Cycle, this period marks the time it takes for
the sun and moon to appear in the same relative positions
in the heavens. The little mans legs terminate with the
number 79. Ptolomey identified 79 years as the period it
takes for mars and the sun to return to the same relative
positions in the sky. We have already noted the mars
symbols next to the figure.
No doubt fUrther significances remain to be discovered.
The drawing is labelled a "Magic Figure for Exorcisms".
We may associate the word "exorcism" with the expulsion
of evil demons but, in older parlance, an "exorcist" might
be a magical practioner and "exorcism" could refer to
various magical endeavours, including the obtaining of a
familiar. W itches' familiars tended to be in animal form
whilst that of a magician was described by a17th Centuy
practitioner as".. a little Spirit of a span long, like a little
Ethiop, which the great King (the daemon Balkin) will
deliver unto the Exorcist ". (Conjuration, Society of
Esoteric Endeavour, 2004). This text describes how
possession of such a spirit passed from a Norwegian Issued in a limited edition of 180 copies
magician to his son and thence to a Polish priest who
named it Nuncula, which may derive from the word
"homunculus". It seems likely this figure portrays such a
This being copy number 54
being. He has a hairy head and a hairy tail, which may
be significant. Beliefin the existence of tailed men was MMXI
widespread and uncontroversial. In the eighteenth
century, the naturalist Linnaeus classified them as a
separate species; termed either "Homo caudatus
hirsutus", or "Homo lucifer". Both names have a strange
resonance with the themes of this book. The persistence
of belief in tailed men from Ethiopia was, it is certain, an
expression of the ugly racism of the day.
::--. ''"'''/
":::��
r'
....
--:::
.._.,.. .... ��
'''''"'

THE SOCIETY OF

ESOTERIC
ENDEAVOUR