The Book of Ceremonial Magic
§ 6. Concerning Divination by the Word of Uriel
As there are many practices passing under the name of White Magic which are doubtful in character on the surface, while they are more than doubtful within, so there are experiences described in the Grimoires, or in the treasuries of secrets which accompany them, having nothing in their nature which can be
termed especially repulsive; they belong, however, to the Grimoires; their connections in occult literature are those of Black Magic, and they deserve a place here. Moreover, a process which in one Ritual will be merely curious or diverting, hypnotic or clairvoyant, may in another bear all the outward marks of diabolism. The mode of divination termed the. Word or Speech of Uriel--signifying answers or oracles obtained from that spirit ceremonially invoked--appears in the Grimorium Verum as an experiment in lucidity induced by means of Hydromancy, but in the Verus Jesuitarum Libellus the Conjuration of Uriel appears as an infernal conjuration, and it is a process of Black Magic
The experiment in the Grimorium Verum is worded as follows:--
THE INVOCATION OF URIEL
To succeed in this operation, it is needful that whosoever makes the experiment shall do in all things as hereinafter enjoined. Let him choose a small chamber or cabinet which has not been frequented by impure women for at least nine days. Let such Place be well cleansed and consecrated by aspersions and fumigations. In the middle of the said
chamber let there be a table covered with a white cloth; set as follows thereon--to wit, a new glass phial filled with spring water, drawn shortly before the operation; three small tapers of virgin wax mixed with human fat; a sheet of virgin parchment six inches square; a raven's quill cut ready for writing; a china ink-well filled with fresh ink; a small pan furnished with the materials for a fire. Let there be also a young boy of nine or ten years, cleanly and modestly dressed and of good behaviour, who must be placed near the table.
One of the three tapers should be fixed upon a great new needle at a distance of six inches behind the phial,
and the two others, erected after the same manner, should stand on the right and left at the same distance. While arranging these matters, recite the following words:-- Gabamiah, Adonay, Agla, O Lord God of Powers, do Thou assist us!
The virgin parchment should be on the right and the pen with the ink on the left side of the phial. The windows and door must be closed before beginning the operation. The fire should then be stirred, the tapers lighted, and the boy placed on his knees so that he can look into the phial; observe that he should be bareheaded and his hands joined. The Master of the operation shall thereupon command him to gaze fixedly into the phial, when, approaching his right ear, and in a moderate tone of voice, but as distinctly as possible, let him make the following
Uriel, Seraph, Josata, Ablati, Agla, Caila, I pray and conjure thee by the Four Words which God uttered with His mouth unto His servant Moses, Josata, Ablati, Agla, Caila, and by the Nine Heavens wherein thou dwellest, as also by the virginity of this child who is before thee, that thou appearest, and without any delay, visibly in this phial, to discover, without disguising, the truth which I desire to know; which done, I will discharge thee in peace and goodwill, in the Name of the Most Holy Adonay.
After this conjuration the child must be asked whether he beholds anything in the phial; and if he should reply that he beholds an Angel or another apparition, the Master of the operation shall say in an affable tone of voice: Blessed Spirit, be thou welcome! I conjure thee once more, in the Name of the Most Holy Adonay, to give me prompt enlightenment
upon, &c. [Here name the subject upon which information is desired.] And if for reasons unknown to us, thou art unwilling to proceed in an audible tone of voice, 1 I conjure thee in the Most Holy Name of Adonay to write upon the virgin parchment here present, between now and to-morrow morning, or at least reveal unto me that which I desire this
coming might in my sleep.
If the Spirit make answer to what is said, he shall be heard respectfully; should he fail to speak after thrice making the same supplication, let the tapers be extinguished and withdraw from the chamber, closing the door until the morrow, when the operator may return in the morning, and that which was required will be found within, on the virgin parchment, unless indeed it shall have been made known in the night.
In the Verum Jesuitarum Libellus this experiment in the induction of clairvoyance by means of a seering cup and a fantastic ceremonial, having only one monstrous condition, is replaced by a fierce conjuration of many pages, commanding the Spirit Uriel by all the words which have ever proceeded out of the mouth of the Creator of Heaven and Earth against the Evil Angels, and on pain of compulsion and torture, to appear before the operator, an unworthy servant of God, wherever the said Spirit may be, even in the abyss of Hell. He is directed to appear visibly and modestly in a human form, and to bring whatsoever is desired in all tranquillity and patience, without tumult, without detriment, without blinding, without dumbness, without whispering, without thunder, without hail, without explosion, without puffing up, without trembling. It is unnecessary to quote the entire citation, as the
process is not complete; but it is evident that the Conjuration of Uriel in the forged treatise on the Magic of the Jesuits is intended for the compulsion of a devil and not for the solicitation of favours from the Blessed Spirit of the Grimorium Verum.
317:1 That is, in a voice audible to the clairvoyant boy, the process being obviously intended for those who are not themselves seers. It recalls the vast seering experiments of Dr. Dee.