By Frater S.C.F.V.
The Lightning Rod of Magical Power: A Brief Introduction to Wand Lore
As Joseph H. Peterson (2005) notes, Plato, in his Alcibiades (1.122), and his Classical Greek contemporaries saw magic (mageia) as referring to “the Magian lore of Zoroaster.” The baresman (Avestan) or barsom (Phl.) was the prototype to the Graeco-Egyptian singular wand, but unlike the one-piece wands found in the PGM, the baresman was composed of a “bundle of twigs,” traditionally made of sticks cut from the tamarisk tree (Peterson, 2005). Indeed, for the Zoroastrian Magi, the baresman was a ritual tool that enabled the channeling of Divine Power, the execution of divination, and the energetic communication between the material (getig) and spiritual (menog) realms (Peterson, 2005).
Peterson (2005) goes on to explain the Ancient origins and later grimoiric manifestations of the ‘wand principle’ in rich detail, revealing that
“the use of the baresman by the Magi was well known to Greek writers and is mentioned by Strabo and Phoenix of Colophon (280 B.C.), cited in Athenaeus. The magic wand was also known among the Ancient Greeks and Romans. Like the Zoroasrian Magi, the Ancient Roman Flamines or fire-priests, also carried such bundles of twigs in their hands (Modi RCC, 1922, p. 280).
Pliny and Apuleius both attest to their use. Homer (in the Odyssey 11.14ff) and Virgil both describe the archetypical sorceress, Circe, as using a magical wand. The relevant passage in Virgil was noted by Agrippa in his Occult Philosophy Book 1, chapter 41. It is also cited by Eliphas Levi in Key of the Mysteries, part 4, chap 1. Betz’s collection of Greek and Demotic Magical Papyri has examples of spells which include the use of a wand or staff. The spell PGM I.42-195, for example, has the Magician “hold a branch of myrtle … shaking it, [and salute] the goddess” (Betz, p. 5). A sinilar example occurs in PGM II.22, II.65 (Betz p. 13, 14).
Iamblichus (c. A.D. 250-325), one of the more important Neoplatonic philosophers, discussed magic in general in his On the Mysteries. In this work, he mentions the prophetess holding a staff or wand, invoking the divinity (Mysteries of the Egyptians, chapter 7.) Agrippa also cites this passage in OP3.48.
Early manuscripts of magic (grimoires) have many references to the use and importance of the wand in Western magic. There are two similar ritual implements commonly described in magical literature: The staff (Latin baculus or bacculus; Italian bastone; French Le baton, bâton) and the wand (Latin Virga or virgulam; Ital. verga; German Stäbchen; French: La verge;). In French manuscripts, the wand is sometimes called viere, baguette, baguette magique, baguete, or bagette, also translated as rod. The staff is more the size of a walking stick; the wand is smaller and tapered.”
It is worth noting that the Thyrsus of the Eleusinian Mystery Initiates may also be seen as a kind of proto-wand as well as an initiatory badge. Similarly, the valences of authority and phallic masculine power embodied in the regal Scepter of Kings and Emperors are also encapsulated in the Wand symbolism that later occult traditions would adopt and sympathetically apply. In his article on “The Magic Wand,” Mr. Peterson (2005) goes on to offer a detailed and fine-pointed analysis of the grimoiric wand traditions, citing specific manuscripts, which I will not reproduce here, but highly recommend studying catefully for the rich gems of esoteric insight it contains.
My research and practical experience have convinced me that the Wand is a powerful implement for Magicians of many different esoteric traditions and an indispensable tool in many of the magical systems grounded in the Late Medieval and Renaissance grimoires. As a result, in this article, I will proceed to lay out my approach to crafting this powerful tool, to share the fruit of my research on the Characters to be inscribed on the Wand, and finally, to offer the script for the integrative ritual that I used to consecrate my own Wand. Grimoire enthusiasts may be interested to see how this multidimensional ritual incorporates the consecratory formulae embedded in the Key of Solomon, Agrippa’s Three Books of Occult Philosophy, Pseudo-Agrippa’s Fourth Book of Occult Philosophy, the Grand Grimoire, the Grimorium Verum, and the Psalmic Corpus.
From Page to Power: Crafting A Solomonic Wand
When it came time to produce my own Wand, I took to a careful study of the grimoiric Wand literature historical manuscripts in order to ensure that my own tool would be as well-grounded in magical theory, original source material, and subtantive practical methodologies as possible. The hazel wood for my Wand was generously gifted to me by my friend Shariyf, who had kindly ensured that it was cut in a single stroke at sunrise in the proper Planetary Day and Hour. Why Hazel, we might wonder, when other texts prescribe Wands carved from different woods? As Joseph H. Peterson (2005) explains,
Multiple sources attest to the use of Hazel for the magic wand, including the Key of Solomon, Weyer, Goetia, Grand Grimoire, and Levi. According to the Sworn Book of Honorius (Chap CXXXII), the Magician’s wand or staff is made of laurel or hazel. Per Agrippa, Hazel is sacred to Mercury, and also to Jupiter (OP1.26 and OP1.29). According to MC, this is a sacred tree associated with the zodiacal sign of Cancer. According to the Key of Solomon, Hazel has “some quality referring especially unto the spirits” of Mercury.
Grimorium Verum specifies wands of hazel and elder should be used in preparing the parchment. The Grand Grimoire includes a divining method using a Hazel rod or wand. According to Bardon, “hazelnut or willow are to be used for a wishing-wand. The wishing-wand is a modification of the magic wand.”
It is interesting to note that although the wood for the Solomonic Wand is widely understood to be required to be to be ‘virgin’ in nature, the precise meaning of the term varies from source to source. According to BUD 256, “virgin” means “having no twigs branching off of it;” for Aub 24 and Ad. 10862, “virgin” means “aniculus” (one year-old) or never having borne fruit; finally, for other manuscripts, as Peterson (2005) emphasizes, virgin simply means “not having been used for any other purpose.” The wood used for my Wand was at the very least “virgin” in the latter sense, and perhaps also in the Aub 24 and Ad. 10862 sense, Shariyf believes, although we were not able to ascertain its exact age.
Encouragingly, however, as soon as I picked up the unconsecrated wood and held it over my consecrated Circle, I immediately felt it humming with power and could clairvoyantly see it glowing with a visible etheric glow around its tip. By the time I later completed the consecration, it had become very clear to me that the wood was effective enough to meet the grimoiric criteria. Had it not been, I would have ordered new wood and restarted the entire process. Indeed, in magic, concrete results should always trump subjective opinions and I faithfully applied this principle in this case.
Mystical Emblems of Power: Cryptic Characters of the Solomonic Wand
To begin the process of empowering the Wand, in the Hour of Mercury, I painted it with consecrated white paint mixed with a small amount of consecrated Solomonic Holy Water blended with Holy Water taken from a Cathedral. I placed the Wand to dry in the midst of my consecrated Circle, where it could begin to charge through sympathetic resonance. It is worth noting that my Circle was designed as a combination of both the Lemegetonic evocation Circle and the Key of Solomon’s Consecration Circle, and thus serves both functions. Those interested in learning more about the design and construction of this Circle can kindly see my article “Crafting a Solomonic Circle” for more detailed information.
It is noteworthy that even the simple the process of painting the Hazel wood white was conducted as a ceremony in its own right. During this ritual phase, I burned Offerings of Incense to the Most High and the Angels to be invoked to consecrate the Wand during the Hour of Mercurg, prayed and chanted, and attempted to begin to attune myself to the incipient Tool of the Art as it began its process of ceremonial enspiritment.
The next stage was to inscribe the Wand with the appropriate Characters on the Day and Hour of Mercury while the Moon was waxing. This step naturally raises the question of precisely which Characters we are to inscribe. As I had learned while researching my Circle and consulting other manuscripts, the Mathers editions of the Solomonic texts are notoriously filled with distortions and errors. As a result, I opted to consult my erudite friend Andy Foster about his own manuscript research on the Wand in order to obtain a richer picture of the material. In our discussion, Andy kindly shared the following comparative chart, which he has graciously given me permission to share here:
After carefully comparing each Character in sequence, I arrived at my own final set of Sigils, which is a kind of abstraction across the best manuscript sources we have within the Key of Solomon tradition. In this process, I also factored in the Characters from the Hazel Wand of the Grimorium Verum of Joseph H. Peterson (2007), which are nearly identical to the Clavicula Salomonis’ Hazel Wand Sigils. The resulting final Character set that emerged from my research is as follows:
In the Day and Hour of Mercury during a Waxing Moon, I used consecrated gold ink to draw the Characters onto the Wand and then proceeded to suffumigate the Wand with consecrated Frankincense, move it through the smoke of consecrated Fire, Sprinkle it with consecrated Holy Water via a Solomonic Aspergillum of Art, and finally, anoint it with consecrated Holy Oil.
In the process, I used an integrative ritual script drawn from a number of sources, namely, the Key of Solomon itself, Agrippa’s Three Books of Occult Philosophy, Pseudo-Agrippa’s Fourth Book of Occult Philosophy, the Wand consecration formula given in the Grand Grimoire, the Grimorium Verum‘s Hazel Wand formula, and a series of Psalms, which I sung over the Wand to complete the process. I further consecrated the Wand by means of a vibratory auditory formula by ringing my Solomonic Bell of Art over it in each of the Four Directions while doing invocations of the Divine, following Agrippa’s instructions on using a golden Bell as a consecration tool — kindly see my article on the “Bells and Trumpets of Solomon” for more detailed information on this theory and practice.
After completing the ritual, I wrapped the Wand in consecrated Solomonic linen inscribed with the proper Sigils and Names according to Book II of the Key of Solomon. The result of all of this meticulous research and ritual work seems to me to be an incredibly powerful Tool of Art. The consecrated Wand seems to positively glow and hum with spiritual force — simply holding it in the hand places the mind’s cognitive and affective states into a calming and elevating frame of being. Indeed, for several hours after finishing the consecration ritual, I felt incredibly elevated, peaceful, joyous, and as if my heart were overflowing with spiritual love in a kind of Agrippan “frensie of Venus.” To close this article, I will share the ceremonial script for my Solomonic Wand consecration ritual in case my fellow practitioners might find it helpful.
Solomonic Consecration of the Wand of Art: Ritual Script Integrating the Consecrational Formulae of Agrippa’s Three Books of Occult Philosophy, the Fourth Book of Occult Philosophy, the Key of Solomon, the Grimoirium Verum, and the Grand Grimoire
To begin, if you wish to do so, paint the Wand with consecrated white Ink mixed with a few drops of consecrated Holy Water in the Hour of Mercury; otherwise, skip this step and proceed to the next.
In the Day and Hour of Mercury, when the Moon is Waxing, sound the Solomonic Bell of Art three times outside the Circle. Then enter the Circle, and ring the Bell or Trumpet three times in the East, three times in the South, three times in the West, and three final times in the North. If you do not use a Bell or Trumpet of Art, simply proceed to the next step.
Standing in the center of the Circle, inscribe on the Wand the following Characters in consecrated Ink — I used a consecrated gold Paint Marker:
Exorcise the Wand by holding your hand over it and reciting the following Exorcism inspired by the formulae predented in the Key of Solomon and Agrippa’s Third Book of Occult Philosophy:
I exorcise thee, O creature of Woods and Wands, by Him who hath created thee and grown thee from the Earth like the Trees of Life and of Knowledge — Etz ha-daʿat tov wa-ra — that didst grow in the greenery of Eden, like the Wood on which was crucified Christ Yeshua, even like unto the Cedars of Lebanon that fed the fires of Sacrifice and fueled the mighty Solomon in the Building of the Temple, that thou uncover all the deceits of the enemy, and that thou cast out from thee all the impurities and uncleannesses of the hostile spirits of the World of Phantasm, so that they may harm me not, through the virtue of God Almighty who liveth and reigneth unto the Ages of the Ages. Amen.
Then recite the following Psalmic Prayer invoking the purifying formula from Psalm 51:
Purge this Wand, O Lord, and it shall be Clean;
Wash it, and it shall be white as snow. Amen.
Sprinkle the Wand with Holy water three times using the Aspergillum of Art and pray the following prayer from the Key of Solomon and the Grimoirium Verum over it:
ADONAI, most Holy, EL, most Strong, deign to bless and to consecrate this Wand that it may obtain the necessary virtue, through thee, O most Holy ADONAI, whose kingdom endureth unto the Ages of the Ages. Amen.
Suffumigate the wand three times with consecrated Holy Incense (e.g. Frankincense), anoint the Wand with crosses traced by your finger in Solomonic Holy Oil, then recite this modified conjuration from the Key of Solomon over it:
I conjure thee, O wand, by these names, ABRAHACH, ABRACH, ABRACADABRA, YOD HE VAU HE, that thou might serve me for a strength and defence in all magical operations, against all mine enemies, visible and invisible, and an olive branch of lovingkindness unto all mine friends.
I conjure thee anew by the holy and indivisible name of EL strong and wonderful, by the name SHADDAI Almighty; and by these Names QADOSCH, QADOSCH, QADOSCH, ADONAI, ELOHIM TZABAOTH, EMANUEL, YESHUA, YOD HE VAU HE, the First and the Last, Wisdom and Way, Life and Truth, Chief and Speech, Word and Splendour, Light and Sun, Fountain and Glory, the Stone of the Wise, Virtue and Shepherd, Priest and Messiach Immortal; by these Names then, and by the other Names, I conjure thee, O Wand, that thou servest me for a protection in all adversities and servant in the accomplishing of all Works in accordance with Will, Shem Yeshuah, Amen.
Again, pass the Wand through the suffumigating Incense Smoke and recite this expanded prayer from the Key of Solomon:
I Invoke thee, O Holy Spirits and Angels and Names of the Most High, that thee investeth this Wand with Holy and Magical Virtue, that it may prove a faithful Friend, Aid, and Succor in all Operations of the Art in which it is used and inspire the friendship and obedience of Spirits in whose Presence it is Used.
To this end, in great love and respect, and with this Offering of Holy Incense to the Honour of thy Names, I invoke the Aid and blessings of MORBALIA, MUSALIA, DAPHALIA, ONOMALIA, LITARISIA, GOLDAFARIA, DEDULSARIA, GEHUCULARIA, GEMINARIA, GEGROFARIA, CEDACH, GITACH, GODICH, ROGIL, MUSIL, GRASSIL, TANCRI, PUERI, GODU, AUGNOT, ASCHAROT, TZABAOTH, ADONAI, AGLA, ON, EL, TETRAGRAMMATON, SEDIM, ANESERON, EL, ANAPHAXETON, SIGILATON, PRIMEUMATON. Amen.
Anoint the Wand with Holy Water and Oil once more and pray this prayer from the Grand Grimoire over it:
I beseech you, O great ADONAY, ELOHIM, and YEHOVA to be favorable and to give this rod the strength of Jacob and the virtue of Moses and that of the great Joshua; and I beseech you, O great ADONAY, ELOHIM, and YEHOVA to enclose in this rod all the power of Samson, the righteous rage of Emmanuel and the Thunderbolt of ZARIATNATMICK who will avenge man’s affronts on the day of Judgement. Amen!
Holding one hand over the Wand, proceed to pray over it the following Psalms:
- [Ps3=KJV3] Domine quid multiplicati sunt (Lord, how are they increased that trouble me)
A psalm by David when he fled from his son Absalom.
- 1 O Yahweh, look how my enemies have increased!
Many are attacking me.
2 Many are saying about me,
“Even with Elohim on his side,
he won’t be victorious.” Selah
- 3 But you, O Yahweh, are a Magenthat surrounds me.
You are my glory.
You hold my head high.
- 4 I call aloud to Yahweh,
and he answers me from his holy mountain. Selah
5 I lie down and sleep.
I wake up again because Yahweh continues to support me.
6 I am not afraid of the tens of thousands
who have taken positions against me on all sides.
- 7 Arise, O Yahweh!
Save me, O my Elohim!
You have slapped all my enemies in the face.
You have smashed the teeth of wicked people.
8 Victory belongs to Yahweh!
May your blessing rest on your people. Selah
- [Ps7=KJV7] Domine Deus meus in te speravi (O Lord my God, in thee do I put my trust)4
A shiggaion by David; he sang it to Yahweh about the slanderous words of Cush, a descendant of Benjamin.
1 O Yahweh my Elohim, I have taken refuge in you.
Save me, and rescue me from all who are pursuing me.
2 Like a lion they will tear me to pieces
and drag me off with no one to rescue me.
3 O Yahweh my Elohim,
if I have done this—
if my hands are stained with injustice,
4 if I have paid back my friend with evil
or rescued someone who has no reason to attack me—
5 then let the enemy chase me and catch me.
Let him trample my life into the ground.
Let him lay my honor in the dust. Selah
6 Arise in anger, O Yahweh.
Stand up against the fury of my attackers.
Wake up, my God.
You have already pronounced judgment.
7 Let an assembly of people gather around you.
Take your seat high above them.
8 Yahweh judges the people of the world.
Judge me, O Yahweh,
according to my righteousness,
according to my integrity.
9 Let the evil within wicked people come to an end,
but make the righteous person secure,
O righteous Elohim who examines thoughts and emotions.
10 My Magen is Elohim above,
who saves those whose motives are decent.
11 Elohim is a fair Shophet,
an El who is angered by injustice every day.
12 If a person does not change, Elohim sharpens his sword.
By bending his bow, he makes it ready to shoot.
13 He prepares his deadly weapons
and turns them into flaming arrows.
14 See how that person conceives evil,
is pregnant with harm,
and gives birth to lies.
15 He digs a pit and shovels it out.
Then he falls into the hole that he made for others.
16 His mischief lands back on his own head.
His violence comes down on top of him.
17 I will give thanks to Yahweh for his righteousness.
I will make music to praise the name of Yahweh Elyon.
- [Ps9=KJV9+KJV10] Confitebor tibi Domine in toto corde meo (I will praise thee, O Lord, with my whole heart)5
For the choir director; according to muth labben; a Psalm by David.
1 I will give you thanks, O Yahweh, with all my heart.
I will tell about all the miracles you have done.
2 I will find joy and be glad about you.
I will make music to praise your name, O Elyon.
3 When my enemies retreat, they will stumble and die in your presence.
4 You have defended my just cause:
You sat down on your throne as a fair judge.
5 You condemned nations.
You destroyed wicked people.
You wiped out their names forever and ever.
6 The enemy is finished—in ruins forever.
You have uprooted their cities.
Even the memory of them has faded.
7 Yet, Yahweh is enthroned forever.
He has set up his throne for judgment.
8 He alone judges the world with righteousness.
He judges its people fairly.
9 Yahweh is a stronghold for the oppressed,
a stronghold in times of trouble.
10 Those who know your name trust you, O Yahweh,
because you have never deserted those who seek your help.
11 Make music to praise Yahweh, who is enthroned in Zion.
Announce to the nations what he has done.
12 The one who avenges murder has remembered oppressed people.
He has never forgotten their cries.
13 Have pity on me, O Yahweh.
Look at what I suffer because of those who hate me.
You take me away from the gates of death
14 so that I may recite your praises one by one
in the gates of Zion
and find joy in your salvation.
15 The nations have sunk into the pit they have made.
Their feet are caught in the net they have hidden to trap others.
16 Yahweh is known by the judgment he has carried out.
The wicked person is trapped
by the work of his own hands. Higgaion Selah
17 Wicked people, all the nations who forget Elohim,
will return to the grave.
18 Needy people will not always be forgotten.
Nor will the hope of oppressed people be lost forever.
19 Arise, O Yahweh.
Do not let mortals gain any power.
Let the nations be judged in your presence.
20 Strike them with terror, O Yahweh.
Let the nations know that they are only mortal. Selah
- [Ps41=KJV42] Quemadmodum desiderat Cervus ad (As the hart panteth after the water brooks)
For the choir director; a maskil by Korah’s descendants.
1 As a deer longs for flowing streams,
so my soul longs for you, O Elohim.
2 My soul thirsts for Elohim, for El Chay.
When may I come to see Elohim’s face?
3 My tears are my food day and night.
People ask me all day long, “Where is your Elohim?”
4 I will remember these things as I pour out my soul:
how I used to walk with the crowd
and lead it in a procession to Elohim’s house.
I sang songs of joy and thanksgiving
while crowds of people celebrated a festival.
5 Why are you discouraged, my soul?
Why are you so restless?
Put your hope in Elohim,
because I will still praise him.
He is my savior and my Elohim.
6 My soul is discouraged.
That is why I will remember you
in the land of Jordan, on the peaks of Hermon, on Mount Mizar.
7 One deep sea calls to another at the roar of your waterspouts.
All the whitecaps on your waves have swept over me.
8 Yahweh commands his mercy during the day,
and at night his song is with me—
a prayer to the El of my life.
9 I will ask Elohim, my rock,
“Why have you forgotten me?
Why must I walk around in mourning
while the enemy oppresses me?”
10 With a shattering blow to my bones,
my enemies taunt me.
They ask me all day long, “Where is your Elohim?”
11 Why are you discouraged, my soul?
Why are you so restless?
Put your hope in Elohim,
because I will still praise him.
He is my savior and my Elohim.
- [Ps59=KJV60] Deus reppulisti nos et destruxisti nos (O God, thou hast cast us off, thou hast scattered us)
For the choir director; according to shushan eduth; a miktam by David; for teaching. When David fought Aram Naharaim and Aram Zobah, and when Joab came back and killed 12,000 men from Edom in the Dead Sea region.
1 O Elohim, you have rejected us.
You have broken down our defenses.
You have been angry.
2 You made the land quake.
You split it wide open.
Heal the cracks in it
because it is falling apart.
3 You have made your people experience hardships.
You have given us wine that makes us stagger.
4 Yet, you have raised a flag for those who fear you
so that they can rally to it
when attacked by bows and arrows. Selah
5 Save us with your powerful hand, and answer us
so that those who are dear to you may be rescued.
6 Elohim has promised the following through his holiness:
“I will triumph!
I will divide Shechem.
I will measure the valley of Succoth.
7 Gilead is mine.
Manasseh is mine.
Ephraim is the helmet on my head.
Judah is my scepter.
8 Moab is my washtub.
I will throw my shoe over Edom.
I will shout in triumph over Philistia.”
9 Who will bring me into the fortified city?
Who will lead me to Edom?
10 Isn’t it you, O Elohim, who rejected us?
Isn’t it you, O Elohim, who refused to accompany our armies?
11 Give us help against the enemy
because human assistance is worthless.
12 With Elohim we will display great strength.
He will trample our enemies.
- [Ps50=KJV51] Miserere mei Deus secundum magnam (Have mercy upon me, O God, according to thy lovingkindness)
For the choir director; a psalm by David when the prophet Nathan came to him after David’s adultery with Bathsheba.
1 Have mercy on me, O Elohim, in keeping with your lovingkindness.
In keeping with your unlimited compassion, wipe out my rebellious acts.
2 Wash me thoroughly from my guilt,
and cleanse me from my sin.
3 I admit that I am rebellious.
My sin is always in front of me.
4 I have sinned against you, especially you.
I have done what you consider evil.
So you hand down justice when you speak,
and you are blameless when you judge.
5 Indeed, I was born guilty.
I was a sinner when my mother conceived me.
6 Yet, you desire truth and sincerity.[a]
Deep down inside me you teach me wisdom.
7 Purify me from sin with hyssop, and I will be clean.
Wash me, and I will be whiter than snow.
8 Let me hear sounds of joy and gladness.
Let the bones that you have broken dance.
9 Hide your face from my sins,
and wipe out all that I have done wrong.
10 Create a clean heart in me, O Elohim,
and renew a faithful spirit within me.
11 Do not force me away from your presence,
and do not take Ruach Qodesh from me.
12 Restore the joy of your salvation to me,
and provide me with a spirit of willing obedience.
13 Then I will teach your ways to those who are rebellious,
and sinners will return to you.
14 Rescue me from the guilt of murder,
O Elohim, my savior.
Let my tongue sing joyfully about your righteousness!
15 O Adonay, open my lips,
and my mouth will tell about your praise.
16 You are not happy with any sacrifice.
Otherwise, I would offer one to you.
You are not pleased with burnt offerings.
17 The sacrifice pleasing to Elohim is a broken spirit.
O Elohim, you do not despise a broken and sorrowful heart.
18 Favor Zion with your goodness.
Rebuild the walls of Jerusalem.
19 Then you will be pleased with sacrifices offered in the right spirit—
with burnt offerings and whole burnt offerings.
Young bulls will be offered on your altar.
- [Ps129=KJV130] De profundis clamavi ad te Domine (Out of the depths have I cried unto thee, O Lord)
A song for going up to worship.
1 O Yahweh, out of the depths I call to you.
2 O Adonay, hear my voice.
Let your ears be open to my pleas for mercy.
3 O Yahweh, who would be able to stand
if you kept a record of sins?
4 But with you there is forgiveness
so that you can be feared.
5 I wait for Yahweh, my soul waits,
and with hope I wait for his word.
6 My soul waits for Adonay
more than those who watch for the morning,
more than those who watch for the morning.
7 O Israel, put your hope in Yahweh,
because with Yahweh there is mercy
and with him there is unlimited forgiveness.
8 He will rescue Israel from all its sins.
Having again perfumed with consecrated incense, anointing with Holy Oil, and sprinkling Holy Water, pray:
DANI, LUMECH, AGALMATUROD, GEDIEL, PANI, CANELOAS, MEROD, LAMIDOC, BALDOC, ANERETON, METRATON, TUANCIA, COMPENDON, LAMEDON, CEDRION, ON, MYTRION, ANTON, SYON, SPISSON, LUPRATON, GION, GIMON, GERSON, AGLA, AGLAY, AGLAOD, AGLADIAMERON, Angels most Holy, be present as guards unto this instrument. Amen.
Sound the Solomonic Bell over the covered Wand a final three times and say:
Tetelestai! It is finished.
Wrap the Wand in consecrated linen or silk and place it in safe place until it is needed for the Operations of the Art.
Finally, close the Circle by sounding the Bell of Art three times in the East, three times in the North, three times in the West, and three times in the South.
Knock three times on the Altar and say:
I now declare this Temple duly closed.
Foster, Andy. (2018). Comparative Table of Wand Characters From Grimoiric Manuscripts. Shared privately.
Peterson, J. H. (2018). The Key of Solomon the King. Esoteric Archives. Accessed August 15, 2018 from http://www.esotericarchives.com/solomon/ksol2.htm
Peterson, J. H. (2007). The Grimorium Verum. La Vergne: Lightning Source Inc.
Peterson, J. H. (2005). The Magic Wand. Esoteric Archives. Accessed August 15, 2018 from http://esotericarchives.com/wands/index.html
Plato. Alcibiades. (1997). Plato: Complete Works. Ed. by John M. Cooper. Indianapolis, IN: Hackett Publishing Inc.
The Grand Grimoire (1821). Grimoire Encyclopaedia. Accessed August 15, 2018 from https://www.grimoire.org/grimoire/grand-grimoire/