This spell, dating back to medieval times, makes use of the device of sending out "devils," or small
magical servitors. Though called upon by such dog-Latin appellations as devorator ("devourer") and
seductor ("seducer"), they should not be thought of as constituting independently existing entities, but
rather as the witch's objectified desires, small scintillations of magical fire formulated by the
imagination and sent out to accomplish a specific goal. In this case one of amatory disenchantment!
Here is the method:
Obtain photographs of each of the erstwhile lovers, on which within a properly cast circle in the
waning moon should be written their respective names with pen and ink of art. Name them with fire
and water, as you did in the spell of the reversed pentagram, exhibiting them likewise to the four
quarters, thus identifying the photographs firmly with their owners in your magical imagination.
Having done this, proceed to glue the photographs together, firmly, back to back. Now, move to the
south side of your altar table, facing north across it, and place a small amount of sulphur powder or
asafetida gum on the hot coals in your thurible. Hold the photographs in the fetid smoke with your
right hand, and press the Athame blade point, held in your left, against them. Chant the conjuration.
As you speak each of the eight names, imagine a bolt of witch power flashing down your magical
weapon into the photographs!
Soignator! Usor! Dilapidator!
Dentor! Concisor! Devorator!
Seductor et Seminator!
You who sow discord, where are you?
You who infuse hate and propagate enmities,
I direct, conjure, and constrain you
By the Dark One and her Horned Consort,
As the face of one image be set
contrary to the other,
So let the face of [X] be set contrary
to the face of [Y] [victim's names]!
Similarly, when you arrive at the section about setting the face of the one contrary to the other,
actually see the quarrels and upsets in your fortified witchly imagination! "It could not be otherwise''
must be your attitude here, of course.
Finally, bury the photographs in the earth for twenty-four hours and dig them up the following night,
chanting these words softly as you do:
Soignator' Usor! Dilapidator!
Dentor! Concisor! Devorator!
Seductor et Seminator!
You who sow discord, where are you?
You who infuse hate and propagate enmities,
I direct, conjure, and constrain you
By the Dark One and her Horned Consort,
Go!
Accomplish that which is commanded of you!
Seal with "So mote it be" and the left-handed triple cross; to complete the spell, you must now
somehow contrive that the photographs pass into the victims' possession. Concealing them in the
binding of a gift book is one of the best methods here. Or possibly hidden under a false bottom in the
box in which you send your "philtered" chocolates. As a last resort, you can bury the symbol under
their threshold or on their property. This is the traditional method.
One of the darkest, most potent operations of adverse witchcraft is that of grand envoutement, or to
give it its English titile, "The Operation of Grand Bewitchment."
To effect its aim, this spell makes use of all the magical tricks it can muster; repetition, evocation,
object link, power object, the power of iron, incense of wrath and chastisement, the square of Mars,
baneful herbs, and the candle of bewitchment! It is rather complex, as you will see, and should be
performed only as a last resort when all else fails.
The operation of grand bewitchment
On a Tuesday at midnight just before the new moon (ideally speaking, the nearer the winter solstice
the better), tape a triangle around your altar pointing north. Similarly, line the table of practice itself
up so that the altar triangle also points north. Within it should be placed your paten pentacle bearing
your chosen modeling material, clay or wax, while wreathed about it should be your usual Cernunnos
paraphernalia - horns, evergreens, etc. Outside the altar triangle, place:
Your thurible burning an incense of wrath and chastisement
Your chalice of bitter wine (rue or myrrh)
The wand
The cord
The Athame
An unlit candle of bewitchment (red)
Lamps of art
Phial of Sabbat oil
Your square of Mars
Object links
Baneful herbs and graveyard dust (see end of chapter)
Your Dagydes, or exorcised needles of art
In this type of complicated ritual there is generally no room for the workbook on the altar, so you will
probably have to either learn the process by heart or do what many witches do, namely, place the book
on an exorcised book or music-stand beside the table.
Begin your operation by performing a meditative numerical progression on the square of Mars to
attune your deep mind, using the same form of words you spoke in its consecration. (In order to
preserve them exactly, these may be recorded with pen and ink of art on the back of the square.)
Having alerted your deep mind to the right Martial level, return your square to the altar, and proceed
to consecrate the floor triangle with your wine and Cernunnos invocation, "Eko, Eko, Azarak, etc."
When you have brought the Horned One's presence to your proceedings, you may turn your attention
to the pestle and mortar.
Place therein the herbs of bane and graveyard dust, grind them to a powder, and softly chant your
intention to yourself over and over rhythmically.
I work to the destruction of [victim's name]!
I work to the destruction of [victim's name]! etc....
Mix the resultant powder with the clay or beeswax in the Paten Pentacle, kneading it in well,
continuing your chanted intention.
Then begin to model your puppet (making it anywhere from five to eight inches long), this time
slowly chanting the name of your victim over and over to yourself. Again, as in the case of your
amatory puppet, model the figure to the best of your capabilities. Some witches incorporate a
photograph of the victim's face into the puppet's quite effectively. This is not essential,however; the
main thing to remember is that the image must be recognizable as the victim by you. Make sure the
puppet has the correct sex; it also helps if you concentrate on accenting the detail of those parts of the
body where you intend to focus the attack. If it is in the head, make sure the face has eyes, nose,
mouth, and ears. If it is in the feet, make sure there are some, even if they are only blobs at the end of
the legs.
When you feel the puppet is completed to your satisfaction, insert the hair or nail clippings at the
appropriate places. (If the object link is liquid, like blood or saliva, incorporate it into the base
material before you begin modelling.) This done, engrave on the puppet with the point of your
Athame, the victim's name, and underneath it, these words of power: Cabye. Aaaze. Hit. Pel. Meltat.
Then consecrate the puppet with a dab of wine, chanting your intention and projecting the victim's
image onto it in your mind's eye:
"In the name of Cernunnos, the Horned One
Creature of wax (or earth) I name thee [N]!
Thou are [N]!"
Transferring the puppet to the right hand, and taking the wand in your left, infuse "life" into the image
by tracing over it with the victim's name written in witch fire. Complete the identification by
exhibiting the puppet at the north, west, south, and east, chanting the victim's name at each quarter.
Then place the figurine in the altar triangle with its head pointing to the north.
This completes the first section of the ritual.
Now take up your scarlet candle of bewitchment, and begin rhythmically anointing it in the correct
manner with Sabbat oil, softly chanting a litany of hate and destruction directed at the victim as you
do; specify the exact torment you wish to inflict upon him, and let yourself wallow in the fantasy
evoked. Keep this up for a previously decided upon number of times, until the message has well and
truly sunk into your deep mind. Eighty-one is a good number, but some practitioners would advocate
more.
When you have completed the anointing, place the candle at the northernmost tip of the altar triangle,
beyond the puppet's head, and light it. Then move to the north of the triangle yourself and, facing
south across the altar, cross your arms upon your breast in the traditional gesture of the God of death.
Chant the words of identification:
"It is not my hand which does this deed,
but that of Cernunnos, the Horned One!"
As in your Amatory Puppet Spell, feel the Horned God standing behind you. Feel him guide your left
hand to the enchanted needles of art, the Dagydes! Feel him burn within you, with rage and passion
and intensity! Again forcibly mentally project your victim's face onto the image before you.
Accelerate your pulse by swift, sharp breathing at this point. Let the Homed One grasp a Dagyde with
your left hand! Hear him chant the dog-Latin words of the medieval grand envoutement through your
lips. See the "devil" sparks flit about the needlepoint like moths around a lamp!
Arator, Lapidator, Omtator!
Somniator, Subaerfor, Iquator!
Signator, Sudator, Combustor!
Pugnator, Ductor, Seductor!
Comostor, Oneator!
Vos omnes ministri odey et destructiones,
et Seratore discorde,
et qui libiter opera facitis et tractibus.
Quod eat noce!
Vos conjurase idec nos conjuro et deprecur
quod ministrare et consecrare ista imaginem
et odid fiat mier alve [victim's name]!
Let the God of Wrath now vengefully stab the Dagyde into the part of the puppet designated for
torment with the words "So mote it be!" If the torment be one of head pains or loss of hair, stab it into
the crown of the head; stomach or heart pains, into the central body; rheumatism in the limbs, a
Dagyde to each extremity; and so on.
Should general wasting away be required, the traditional method of accomplishing this is by
transfixing with a single Dagyde through the heart, and then dissolving the image slowly in fire if it is
made of wax, water if of clay.
After the immolation has been accomplished the candle of bewitchment should be left to burn itself
out.
Needless to say at this stage, for best effect a ritual such as this should be repeated on several
occasions, thus ensuring the formation of an irresistible vortex, cone, or pyramid of power. It is, or
rather, should be extremely taxing for the individual witch, involving considerable strain and
sometimes risk, and for this reason is often left, like the operation of necromancy, for full coven
performance. The actions here are still performed by a single operator, though the words and
visualization are joined in by all, in the manner of responses. In this instance a circle surrounding the
floor triangle should be used as well.
There exist, of course, many variants of this process, some of them remaining in extremely
rudimentary form. One such primitive example involves the hammering of three iron nails in
triangular formation into the north side of a tree, naming the victim's name at each blow; I believe this
is still practised in the Ozarks to this day. On the other hand, some ultramodern practitioners on the
European continent have embroidered upon the theme and, instead of using the traditional Dagyde as
an instrument of immolation, mix a small quantity of iron filings into the modelling matter of the
puppet, and then proceed to connect the head and feet of the image to the input and output leads of an
electric generator. At the appropriate moment, the switch is thrown, and the doll is either dissolved by
the heat if it is a waxen one or, if it is made of dried clay, shattered to small pieces! Those
practitioners who would rather not rely merely upon their own witch power, fortified though it be with
the magical images of Cernunnos or other witch entities, may also supplement their bewitchment by a
separate conjuration of that demonic being of fire and destruction, the giant Flauros, of whom it is
said in the Lemegeton:
... A strong and mighty duke, appearing primarily as a terrible leopard, but assuming the body of a
man with burning eyes and dreadful aspect at the command of the Operator ... He will destroy and
incinerate those who be enemies of the Operator, should he so desire it...
Needless to say, there is the greatest peril attendant upon performing this conjuration. It should,
moreover, be performed within a grand circle of protection, fully fortified by the four Watchtowers. A
triangle of manifestation should also by drawn at the north, wherein should be placed the sigil of
Flauros drawn on exorcised paper with pen and ink of art. The date of its performance should be when
the moon is two, four, six, eight, ten, twelve, or fourteen days old, between sunrise and noon when the
weather is clear.
----
1. Sigil of Flauros
2. Its original derivation
3. Symbol for top of witches' drum
----
Again a Martial incense or pure asafetida gum should be burned in your thurible, and the sigil of
Flauros worn, with your pentacle of protection on your breast. (It can be tucked into the same chamois
or silk sachet.) The words of power in this process are : "Themesho - Masanin!"
Conjuring to visible appearance is most inadvisable. It is unnecessary in most cases and quite
undesirable in this one. If ever a demonic manifestation could be classified as satanic, that of Flauros
can.
In order to further enforce the obedience of the demon, after performing the initial identification ritual
with fire, water, and wand, many practitioners incorporate into the spell part of the initiation ritual to
be found in the last chapter. The sigil is taken from the operator's breast, bound with the cingulum and
"hooded" with a black cloth, and then carried around to the various quarters of the circle to the
"challenged" with the sword, or Athame, at each quarter. It receives further consecration of fire and
water and is finally unveiled and placed within the altar triangle, at which point Flauros himself is
constrained to concentrate his presence within the triangle of manifestation.
After charging the demon with his mission of destruction, the operator should not only "licence him to
depart," but follow this up with a thorough purification of the room with fire and water, burning in his
thurible one of the exorcism incenses mentioned in Chapter 5.
I treat this conjuration sketchily, as it pertains to the field of study of an advanced practitioner, who
should be more equipped by dint of experience to handle demonic manifestations of a violent nature,
if needs be.
magical servitors. Though called upon by such dog-Latin appellations as devorator ("devourer") and
seductor ("seducer"), they should not be thought of as constituting independently existing entities, but
rather as the witch's objectified desires, small scintillations of magical fire formulated by the
imagination and sent out to accomplish a specific goal. In this case one of amatory disenchantment!
Here is the method:
Obtain photographs of each of the erstwhile lovers, on which within a properly cast circle in the
waning moon should be written their respective names with pen and ink of art. Name them with fire
and water, as you did in the spell of the reversed pentagram, exhibiting them likewise to the four
quarters, thus identifying the photographs firmly with their owners in your magical imagination.
Having done this, proceed to glue the photographs together, firmly, back to back. Now, move to the
south side of your altar table, facing north across it, and place a small amount of sulphur powder or
asafetida gum on the hot coals in your thurible. Hold the photographs in the fetid smoke with your
right hand, and press the Athame blade point, held in your left, against them. Chant the conjuration.
As you speak each of the eight names, imagine a bolt of witch power flashing down your magical
weapon into the photographs!
Soignator! Usor! Dilapidator!
Dentor! Concisor! Devorator!
Seductor et Seminator!
You who sow discord, where are you?
You who infuse hate and propagate enmities,
I direct, conjure, and constrain you
By the Dark One and her Horned Consort,
As the face of one image be set
contrary to the other,
So let the face of [X] be set contrary
to the face of [Y] [victim's names]!
Similarly, when you arrive at the section about setting the face of the one contrary to the other,
actually see the quarrels and upsets in your fortified witchly imagination! "It could not be otherwise''
must be your attitude here, of course.
Finally, bury the photographs in the earth for twenty-four hours and dig them up the following night,
chanting these words softly as you do:
Soignator' Usor! Dilapidator!
Dentor! Concisor! Devorator!
Seductor et Seminator!
You who sow discord, where are you?
You who infuse hate and propagate enmities,
I direct, conjure, and constrain you
By the Dark One and her Horned Consort,
Go!
Accomplish that which is commanded of you!
Seal with "So mote it be" and the left-handed triple cross; to complete the spell, you must now
somehow contrive that the photographs pass into the victims' possession. Concealing them in the
binding of a gift book is one of the best methods here. Or possibly hidden under a false bottom in the
box in which you send your "philtered" chocolates. As a last resort, you can bury the symbol under
their threshold or on their property. This is the traditional method.
One of the darkest, most potent operations of adverse witchcraft is that of grand envoutement, or to
give it its English titile, "The Operation of Grand Bewitchment."
To effect its aim, this spell makes use of all the magical tricks it can muster; repetition, evocation,
object link, power object, the power of iron, incense of wrath and chastisement, the square of Mars,
baneful herbs, and the candle of bewitchment! It is rather complex, as you will see, and should be
performed only as a last resort when all else fails.
The operation of grand bewitchment
On a Tuesday at midnight just before the new moon (ideally speaking, the nearer the winter solstice
the better), tape a triangle around your altar pointing north. Similarly, line the table of practice itself
up so that the altar triangle also points north. Within it should be placed your paten pentacle bearing
your chosen modeling material, clay or wax, while wreathed about it should be your usual Cernunnos
paraphernalia - horns, evergreens, etc. Outside the altar triangle, place:
Your thurible burning an incense of wrath and chastisement
Your chalice of bitter wine (rue or myrrh)
The wand
The cord
The Athame
An unlit candle of bewitchment (red)
Lamps of art
Phial of Sabbat oil
Your square of Mars
Object links
Baneful herbs and graveyard dust (see end of chapter)
Your Dagydes, or exorcised needles of art
In this type of complicated ritual there is generally no room for the workbook on the altar, so you will
probably have to either learn the process by heart or do what many witches do, namely, place the book
on an exorcised book or music-stand beside the table.
Begin your operation by performing a meditative numerical progression on the square of Mars to
attune your deep mind, using the same form of words you spoke in its consecration. (In order to
preserve them exactly, these may be recorded with pen and ink of art on the back of the square.)
Having alerted your deep mind to the right Martial level, return your square to the altar, and proceed
to consecrate the floor triangle with your wine and Cernunnos invocation, "Eko, Eko, Azarak, etc."
When you have brought the Horned One's presence to your proceedings, you may turn your attention
to the pestle and mortar.
Place therein the herbs of bane and graveyard dust, grind them to a powder, and softly chant your
intention to yourself over and over rhythmically.
I work to the destruction of [victim's name]!
I work to the destruction of [victim's name]! etc....
Mix the resultant powder with the clay or beeswax in the Paten Pentacle, kneading it in well,
continuing your chanted intention.
Then begin to model your puppet (making it anywhere from five to eight inches long), this time
slowly chanting the name of your victim over and over to yourself. Again, as in the case of your
amatory puppet, model the figure to the best of your capabilities. Some witches incorporate a
photograph of the victim's face into the puppet's quite effectively. This is not essential,however; the
main thing to remember is that the image must be recognizable as the victim by you. Make sure the
puppet has the correct sex; it also helps if you concentrate on accenting the detail of those parts of the
body where you intend to focus the attack. If it is in the head, make sure the face has eyes, nose,
mouth, and ears. If it is in the feet, make sure there are some, even if they are only blobs at the end of
the legs.
When you feel the puppet is completed to your satisfaction, insert the hair or nail clippings at the
appropriate places. (If the object link is liquid, like blood or saliva, incorporate it into the base
material before you begin modelling.) This done, engrave on the puppet with the point of your
Athame, the victim's name, and underneath it, these words of power: Cabye. Aaaze. Hit. Pel. Meltat.
Then consecrate the puppet with a dab of wine, chanting your intention and projecting the victim's
image onto it in your mind's eye:
"In the name of Cernunnos, the Horned One
Creature of wax (or earth) I name thee [N]!
Thou are [N]!"
Transferring the puppet to the right hand, and taking the wand in your left, infuse "life" into the image
by tracing over it with the victim's name written in witch fire. Complete the identification by
exhibiting the puppet at the north, west, south, and east, chanting the victim's name at each quarter.
Then place the figurine in the altar triangle with its head pointing to the north.
This completes the first section of the ritual.
Now take up your scarlet candle of bewitchment, and begin rhythmically anointing it in the correct
manner with Sabbat oil, softly chanting a litany of hate and destruction directed at the victim as you
do; specify the exact torment you wish to inflict upon him, and let yourself wallow in the fantasy
evoked. Keep this up for a previously decided upon number of times, until the message has well and
truly sunk into your deep mind. Eighty-one is a good number, but some practitioners would advocate
more.
When you have completed the anointing, place the candle at the northernmost tip of the altar triangle,
beyond the puppet's head, and light it. Then move to the north of the triangle yourself and, facing
south across the altar, cross your arms upon your breast in the traditional gesture of the God of death.
Chant the words of identification:
"It is not my hand which does this deed,
but that of Cernunnos, the Horned One!"
As in your Amatory Puppet Spell, feel the Horned God standing behind you. Feel him guide your left
hand to the enchanted needles of art, the Dagydes! Feel him burn within you, with rage and passion
and intensity! Again forcibly mentally project your victim's face onto the image before you.
Accelerate your pulse by swift, sharp breathing at this point. Let the Homed One grasp a Dagyde with
your left hand! Hear him chant the dog-Latin words of the medieval grand envoutement through your
lips. See the "devil" sparks flit about the needlepoint like moths around a lamp!
Arator, Lapidator, Omtator!
Somniator, Subaerfor, Iquator!
Signator, Sudator, Combustor!
Pugnator, Ductor, Seductor!
Comostor, Oneator!
Vos omnes ministri odey et destructiones,
et Seratore discorde,
et qui libiter opera facitis et tractibus.
Quod eat noce!
Vos conjurase idec nos conjuro et deprecur
quod ministrare et consecrare ista imaginem
et odid fiat mier alve [victim's name]!
Let the God of Wrath now vengefully stab the Dagyde into the part of the puppet designated for
torment with the words "So mote it be!" If the torment be one of head pains or loss of hair, stab it into
the crown of the head; stomach or heart pains, into the central body; rheumatism in the limbs, a
Dagyde to each extremity; and so on.
Should general wasting away be required, the traditional method of accomplishing this is by
transfixing with a single Dagyde through the heart, and then dissolving the image slowly in fire if it is
made of wax, water if of clay.
After the immolation has been accomplished the candle of bewitchment should be left to burn itself
out.
Needless to say at this stage, for best effect a ritual such as this should be repeated on several
occasions, thus ensuring the formation of an irresistible vortex, cone, or pyramid of power. It is, or
rather, should be extremely taxing for the individual witch, involving considerable strain and
sometimes risk, and for this reason is often left, like the operation of necromancy, for full coven
performance. The actions here are still performed by a single operator, though the words and
visualization are joined in by all, in the manner of responses. In this instance a circle surrounding the
floor triangle should be used as well.
There exist, of course, many variants of this process, some of them remaining in extremely
rudimentary form. One such primitive example involves the hammering of three iron nails in
triangular formation into the north side of a tree, naming the victim's name at each blow; I believe this
is still practised in the Ozarks to this day. On the other hand, some ultramodern practitioners on the
European continent have embroidered upon the theme and, instead of using the traditional Dagyde as
an instrument of immolation, mix a small quantity of iron filings into the modelling matter of the
puppet, and then proceed to connect the head and feet of the image to the input and output leads of an
electric generator. At the appropriate moment, the switch is thrown, and the doll is either dissolved by
the heat if it is a waxen one or, if it is made of dried clay, shattered to small pieces! Those
practitioners who would rather not rely merely upon their own witch power, fortified though it be with
the magical images of Cernunnos or other witch entities, may also supplement their bewitchment by a
separate conjuration of that demonic being of fire and destruction, the giant Flauros, of whom it is
said in the Lemegeton:
... A strong and mighty duke, appearing primarily as a terrible leopard, but assuming the body of a
man with burning eyes and dreadful aspect at the command of the Operator ... He will destroy and
incinerate those who be enemies of the Operator, should he so desire it...
Needless to say, there is the greatest peril attendant upon performing this conjuration. It should,
moreover, be performed within a grand circle of protection, fully fortified by the four Watchtowers. A
triangle of manifestation should also by drawn at the north, wherein should be placed the sigil of
Flauros drawn on exorcised paper with pen and ink of art. The date of its performance should be when
the moon is two, four, six, eight, ten, twelve, or fourteen days old, between sunrise and noon when the
weather is clear.
----
1. Sigil of Flauros
2. Its original derivation
3. Symbol for top of witches' drum
----
Again a Martial incense or pure asafetida gum should be burned in your thurible, and the sigil of
Flauros worn, with your pentacle of protection on your breast. (It can be tucked into the same chamois
or silk sachet.) The words of power in this process are : "Themesho - Masanin!"
Conjuring to visible appearance is most inadvisable. It is unnecessary in most cases and quite
undesirable in this one. If ever a demonic manifestation could be classified as satanic, that of Flauros
can.
In order to further enforce the obedience of the demon, after performing the initial identification ritual
with fire, water, and wand, many practitioners incorporate into the spell part of the initiation ritual to
be found in the last chapter. The sigil is taken from the operator's breast, bound with the cingulum and
"hooded" with a black cloth, and then carried around to the various quarters of the circle to the
"challenged" with the sword, or Athame, at each quarter. It receives further consecration of fire and
water and is finally unveiled and placed within the altar triangle, at which point Flauros himself is
constrained to concentrate his presence within the triangle of manifestation.
After charging the demon with his mission of destruction, the operator should not only "licence him to
depart," but follow this up with a thorough purification of the room with fire and water, burning in his
thurible one of the exorcism incenses mentioned in Chapter 5.
I treat this conjuration sketchily, as it pertains to the field of study of an advanced practitioner, who
should be more equipped by dint of experience to handle demonic manifestations of a violent nature,
if needs be.
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