The magic wand

Copyright 2005 Joseph H. Peterson (http://www.esotericarchives.com/wands/index.html)

The use of the magic wand can be traced back to proto-Indo-European times, as shown by its appearance
in both Zoroastrianism as well the early Hinduism.

Zoroastrianism and the Magi

The magi of the ancient world were the priesthood of the

Zoroastrian religion. As Plato noted, magic (mageia) refers to "the
Magian lore of Zoroaster" ( Alchibiades 1.122). The baresman (Phl.
barsom), or sacred bundle of twigs (or "slender wands"), is a ritual
implement which has played an important part in Zoroastrian religious
practices since prehistoric times. According to Kotwal and Boyd, the
baresman is an "ancient Indo-Iranian emblem of seeking the Holy", and
it "establishes a connecting link between this getig [material] world and
the menog [spiritual] realm. The barsom is, as it were, the conduit
through which the archetypal principles and powers manifest their
presence and receive the offerings." (A Persian offering, 1991, p. 6, 10;
words in square brackets are mine). It is also an instrument through
which one acquires the sacred power (op. cit. p. 23). Perhaps then it is
also a conduit for channeling the power outwards, and thus is a
prototypical 'magic wand'. The baresman is traditionally made of
tamarisk trigs, although in modern times metal rods have been
substituted. 5th-4th century B.C. gold plaque
showing a magus holding the
Dino, a contemporary of Philip refers to the use of the barsom for baresman
divination, which is also supported by the Denkard. (Modi 1922, RCC,
p. 280.)

A stick with nine knots is used during the nine-nights'

purification (barashnom). The knots are barriers against pollution and
evil influences. (Vd9.14, compare Key of Solomon Book 2, chapters 4,
5, and 13.)

In Zoroastrianism we also find the mace used. This is now

referred to as gurz (from Avestan vazra, Sanskrit vajra.) It is used as a
spiritual weapon to drive off evil.

Egyptian, Greek, and Roman sources

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 Key of the Mysteries, part 4, chap 1.

Betz' 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) Similarly PGM II.22, II.65 (Betz p. 13, 14)

Iamblichus

Iamblichus (c. A.D. 250-325), one of the more important Neoplatonic philosophers, discussed magic in
general in his On the Mysteries. In it 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.

The Grimoires

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 this 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:

The staff and the wand from Ad. 10862 (the "Zecorbeni" manuscript), fol. 164v

According to the Key of Solomon (Book 2 chapter 8): "The staff should be of elderwood or cane, and the
wand of hazel or nut tree, in all cases the wood being virgin, that is of one year's growth only. They should
each be cut from the tree at a single stroke, on the day of Mercury (i.e. Wednesday), at sunrise. The characters
shown should be written or engraved thereon in the day and hour of Mercury." (Mathers tr. revised by JHP)

The magical symbols for the staff and wand according to Ad. mss. 10862, fol. 122v

According to the Sworn Book of Honorius (Chap CXXXII), the magician's wand or staff is made of
laurel or hazel, likewise of one year's growth ("magister tenens baculum lauri vel coruli illius anni..."). More
details are provided in chapter CXXXIX: "But the wand should have four sides. On one side should be written
'Adonay'; on the second side 'Sabaoth'; on the third, 'Hiskiros'; on the fourth 'Emanuel.' On the middle of the
wand, make the pentagon figure of Solomon, and where the wand is held, a cross, and thus it will be prepared
for sacred and wonderful works." (My translation, not in Royal ms).
 Abognazar specifies two types of bâton are needed for magical operations: one for operations of Venus
(made of elder), and another for all other operations calling for a bâton.

Bâton pour toutes les Opérations.

Bâton pour les Opérations de Venus.

In Clavicules du Roi Salomon par Armadel, Livre III (Lansdowne MS. 1202), the "key to the work" is a
triangular wand made of hazel.

The Lesser Key of Solomon (Book 1: Goetia) recommends holding a hazel stick in the hand during the
operation of Bileth, for upholding one's courage. This is based on Weyer "baculum corili" (hazel staff). The
passage in Reginald Scot translates baculum as "bat", but it could mean rod, staff, or stick.

In Le Grand Grimoire the main ritual implement is called la baguette mystérieuse, ou la Verge
Foudroyante (the mysterious wand, or blasting rod) "which causes the spirits to tremble; which God also used
to arm his angel when Adam and Eve were driven out of the earthly paradise; wherewith, finally, he smote the
rebellious angels, precipitating their ambitions into the most appalling gulfs by the power of this very rod -- of
this rod which collects the clouds, disperses tempests, averts lightning, or precipitates each and all upon any
portion of the earth at the pleasure of its director." (tr. Waite, BCM) It is made of "wild hazel which has never
borne fruit; its length should be nineteen and a half inches" with a forked end and magnetized steel caps on the
pointed ends.

According to Franz Bardon (1909-1958), one of the most important occultists and magicians of the
twentieth century, "the most important aid in ritual magic is, and always will be, the magic wand."

Grillot de Givry ( Witchcraft, Magic, and Alchemy, p. 308) shows a magical operation which features a
"wand of poplar-wood, 'half without bark'."

Summary of woods used for magical wands

 According to Franz Bardon, "the wood of an oak or an acacia, too, is an excellent material
Acacia
for making a magic wand."
Almond This wood is specificed in the Book of the Sacred Magic of Abramelin the Mage. The wand
of the magician may be made of any nut wood according to the Key of Solomon. According
to Agrippa (OP1.26), almond and other woods of nut trees are associated with the planet
Jupiter. Levi recommends the magic wand be made of almond or hazel.
Apple Sacred to Jupiter (Agrippa, OP1.26). The druidic wizard Mannanàn Mac Lir carried a wand
of apple ( Peter Berresford Ellis, A Brief History of the Druids, New York, Carroll & Graf,
2002, p. 249.).
Ash Sacred to Jupiter (Agrippa, OP1.26). According to Franz Bardon, a magic wand made of ash
is especially to be used in healing people. Yates recounts details of an Irish "fairy doctor" --
one whose mystical power is received from fairies -- who observed many traditional
practices, including carrying a wand of ash during prayer.
Bay According to Ad. 36674 (fol. 73r) and Sloane 3850 (fol. 98v), the magical scepter must be
made of a bay tree.
Beech Sacred to Jupiter (per Agrippa, OP1.26).
Box According to the Key of Solomon box and oak have "some quality referring especially unto
the spirits" of Jupiter. According to MC this is a sacred tree associated with the zodiacal sign
of Libra.
Buckthorn Sacred tree associated with the Zodiacal sign of Aquarius (MC).
Cane (L. arundo The staff of the magician may be made of cane according to the Key of Solomon.
donax)
Cedar According to the Key of Solomon cornel and cedar have "some quality referring especially
unto the spirits" of Mars.
Chestnut Sacred tree associated with the Zodiacal sign of Leo (MC).
Cornel According to the Key of Solomon cornel and cedar have "some quality referring especially
unto the spirits" of Mars.
Cypress Used to make a magic circle for the experiment of the Black Hen (Fr. poule noire, It. gallina
nera) found in several grimoires.
Dogwood Sacred to Jupiter (Agrippa, OP1.26). Sacred tree associated with the Zodiacal sign of
Scorpio (MC).
Ebony Ebony is named as the wood of Hermes in one ancient Greek spell (Faraone, p. 202.) This
wood is specified by Trithemius in his treatise on invoking angels to appear in a crystal. The
Egyptian king Nectanebus used a rod or wand of ebony along with magic formulae to
animate models of his enemies and attack them. (Budge, 1930, p. 488; 1971, p. 92.) An
Ebony wand is used in the Graeco-Egyptian spell PGM I.335 (Betz p. 12).
Elder or The staff of the magician may be made of elder according to the Key of Solomon. Grimorium
elderberry (L. Verum specifies a wand of elder should be used in preparing the parchment, and is also used
sambucus) in preparing the pentacles and magic rings. According to the method of Abognazar a special
staff of elder is used for operations of Venus only. According to Franz Bardon, "the wand
made of elder-wood, proves, on account of its analogy to Saturn, especially efficient when
calling up or evoking elemental spirits and demons."
Elm Sacred tree associated with the Zodiacal sign of Pisces (MC).
Fig, White Sacred to Jupiter (Agrippa, OP1.26).
Hazel Multiple sources attest 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, 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."
Holly Holly is the whitest of all woods, and has been used in making piano keys. It was considered
sacred by the druids, and played a part in the magic of the Greeks and Romans. It was
especially suitable for divination. In early Europe, holly and other thorny plants were
believed to repel all evil spirits. (Gale, p. 2.) The same apotropaic properties were noted by
Pliny the Elder (23-79 CE).
Holm-oak Sacred to Jupiter (per Agrippa, OP1.26). A rod of this material is used in the operation of the
magic garters, according to Abognazar.
Horse chestnut Sacred to Jupiter, according to Agrippa (OP1.26).
Juniper According to the Key of Solomon juniper and pine "some quality referring especially unto
the spirits" of Saturn.
Laurel According to the Sworn Book of Honorius (Chap CXXXII), the magician's wand or staff is
made of laurel or hazel. Wands of laurel are found in multiple spells in the Magical Papyri.
Called "Apollo's holy plant of presage" and "Phoibos' mistress" (Betz pp. 15, 110, 112) A
sprig of laurel held in the right hand is said to be a protective charm (PGM I, Betz op. cit. p.
10). Also used in Graeco-Egyptian spells PGM I.335, II.6, II.22 (Betz p. 12, 13). According
to the Key of Solomon laurel has "some quality referring especially unto the spirits" of the
Sun. According to MC this is a sacred tree associated with the zodiacal sign of Gemini. On
magical uses of laurel see also L. Deubner, Kleine Schriften zur Klassischen Altertumskunde
(Königstein: Hain, 1982, p. 401-2.) According to Porphyry (On Images, fragment 8), laurel
"is full of fire, and therefore hated by daemons."
Myrtle According to the Key of Solomon myrtle has "some quality referring especially unto the
spirits" of Venus. Marvin Meyer's book Ancient Christian Magic includes a spell which
involves a branch of myrtle held in the right hand (p. 272). The use of a Myrtle branch is
also found in the Graeco-Egyptian spell mentioned above (Betz, p. 5.) According to MC this
is a sacred tree associated with the zodiacal sign of Taurus.
Oak Sacred to Jupiter, according to Agrippa. According to the Key of Solomon box and oak have
"some quality referring especially unto the spirits" of Jupiter. According to Franz Bardon,
"the wood of an oak or an acacia, too, is an excellent material for making a magic wand."
Oleum Sacred tree associated with Jupiter, according to Agrippa, OP1.26.
Olive Sacred to the Moon and Jupiter (Agrippa, OP1.24, OP1.26). Sacred tree associated with the
Zodiacal sign of Aries (MC). Wands of olive are also found in the Greek Magical Papyri
(e.g. Betz, p. 109.) According to Butler (p. 145) Casanova (1725-1798) used a magic wand
made of olive wood, approximately 18 inches long.
Palm A twig of palm is held in the right hand during a ritual described in the Sixth and Seventh
Books of Moses (T2). Sacred tree associated with the Zodiacal sign of Sagittarius (MC).
Pear Sacred to Jupiter (Agrippa, OP1.26). Sacred tree associated with the Zodiacal sign of Virgo
(MC).
Pine According to the Key of Solomon juniper and pine "some quality referring especially unto
 the spirits" of Saturn. According to MC this is a sacred tree associated with the zodiacal sign
of Capricorn.
Plum Sacred to Jupiter (Agrippa, OP1.26).
Pomegranate This wood is also mentioned as acceptable for the baresman in Zoroastrian ritual.
Tree sacred to Jupiter, according to Agrippa. Grillot de Givry (Witchcraft, Magic &
Poplar Alchemy, p. 308) shows a magical operation which features a "wand of poplar-wood, 'half
without bark'."
This wood is specified for the staff of the magician according to La Vera Clavicola del Re
Quince
Salomone.
Rosewood Mathers included rosewood in his translation of the Key of Solomon, however this was a
mistranslation of the French word "roseau" (another word for cane or reed).
Service tree Sacred to Jupiter (per Agrippa, OP1.26).
Tamarisk Zoroastrian magi
Walnut The wand of the magician may be made of any nut wood according to the Key of Solomon
Willow According to the Key of Solomon willow has "some quality referring especially unto the
spirits" of the Moon. According to Bardon, "hazelnut or willow are to be used for a wishing-
wand. The wishing-wand is a modification of the magic wand.... In making magic wands
willow twigs may also be used for any type, for the willow is a very good fluid condenser."
Giordano Bruno's third image of Venus carries a willow wand (De Imaginum Compositione
(1591) Book 2, ch 13.
Wormwood Used in Graeco-Egyptian spell PGM III.704 (Betz p. 36).
Yew Traditionally considered a sacred tree among the Irish, the yew deeply rooted in Irish
folklore. It has long been known to have toxic properties.

The length

According to Pierre Mora's edition of Les Véritables Clavicules de Salomon, the wand should be one and
a half feet in length, and an inch thick. This accords well with Franz Bardon's statements that it should be
between 3/8 and 3/4 inches in diameter, and about 12-20 inches long.

The Avesta mentions the greatest length of the baresman twigs is the height of a knee, though ancient art
shows it approximately the length of the arm (see above). Modern barsoms are much shorter, as short as nine
inches.

The wording in Abramelin is somewhat confusing on this point. Perhaps half the length of your arm is
intended: "Auch brauchst Du ein reines glattes Stäbchen, ungefähr einen kleinen Finger dick und eine Elle
lang, von Mandelbaum." (You also need a small staff, pure and smooth, approximately a small finger thick,
and a elle/yard long, from almond-wood.)

According to Ad. 36674, fol. 73r it should be in thickness "neere as big as your arm at the hand, and it
must be just a cubit long, and the barke taken away, and remain white without painting."

The Grand Grimoire specifies a length of nineteen and an half inches.

Joseph Anton Herpentil, in his Epitome of supernatural magic, That is R. P. S. F. (1519) specifies the
wand (or rod) should be 4 spans long.
 Additional materials added to the wand

The literature includes some examples of adding materials to the wand to enhance certain characteristics.
Here are some of the more commonly ascribed magical attributes of materials.

Aetites Stone associated with Venus (Agrippa, OP1.28).

Amber Associated with Venus (Agrippa, OP1.28).
Amethyst Stone associated with Scorpio (MC).
Beryl Stone associated with Libra (MC).
Birthwort Sacred plant associated with the Zodiacal sign of Pisces (MC).
Calamint Sacred plant associated with the Zodiacal sign of Virgo (MC).
Carbuncle Stone associated with the Sun (MC).
Carnelian Stone sacred to Venus (Agrippa, OP1.28).
Chalcedony Stone associated with the zodiacal sign Cancer (MC).
Chrisophrase Stone associated with Capricorn (MC).
Cock Bird associated with Gemini (MC).
Comfrey Sacred plant associated with the Zodiacal sign of Cancer (MC).
Copper Metal associated with Venus (MC).
Coral Associated with Venus (Agrippa, OP1.28).
Crow Sacred bird associated with the zodiacal sign of Sagittarius (MC).
Crystal Stone associated with Mercury and with Aquarius(MC).
Cyclamen Sacred plant associated with the Zodiacal sign of Leo (MC).
Date palm used to bind the tamarisk wands of the magi.
Dock Sacred plant associated with the Zodiacal sign of Capricorn (MC).
Dove Bird associated with Venus and with Taurus (MC).
Dragonwort Sacred plant associated with the Zodiacal sign of Aquarius (MC).
Eagle Bird associated with Jupiter and Leo (MC).
Emerald Stone associated with Venus and Virgo (Agippa, OP1.28, MC).
Garlic Sacred plant associated with the Zodiacal sign of Libra (MC).
Gold Metal associated with the Sun (MC).
Goose Sacred bird associated with the zodiacal sign of Libra (MC).
Granite Stone associated with Saturn (MC).
Heliotrope Herb associated with the Sun (MC)
Heron Sacred bird associated with the zodiacal sign of Capricorn (MC).
Ibis Sacred bird associated with the zodiacal sign of Cancer (MC).
Iron Metal associated with Mars (MC). Levi recommends a core of magnetized iron.
Jacinth Stone associated with Sagittarius (MC).
Jasper Stone associated with Venus (Agrippa, OP1.28), or Leo (MC).
Jove's Beard (Silver-leaved Woodblade plant) Herb associated with Jupiter (MC).
Lapis Lazuli Stone associated with Venus (Agrippa OP1.28).
 Lapwing Bird associated with Saturn (MC).
Lead Metal associated with Saturn (MC).
Maidenhair Herb associated with Venus (MC)
Metal Grand Grimoire recommends metal caps.
Monkshood Herb associated with Mars
Owl Bird associated with the Moon and with Aries (MC).
Peacock Sacred bird associated with the zodiacal sign of Aquarius (MC).
Pimpernel Sacred plant associated with the Zodiacal sign of Sagittarius (MC).
Ruby Stone associated with Mars (MC).
Sage Sacred plant associated with the Zodiacal sign of Aries (MC).
Sapphire Stone associated with Venus (Agrippa, OP1.28), also with the Moon and with Pisces(MC).
Sard Stone associated with Taurus (MC).
Sardonyx Stone associated with Aries (MC).
Selenotrope Herb associated with the Moon (MC)
Sempervivum Herb associated with Saturn (MC)
Silver Metal associated with the Moon (MC).
Sparrow Sacred bird associated with the zodiacal sign of Virgo (MC).
St. John's Wort Sibly specifies that this be bound to the top of the wand for use in necromantic operations. (p.
1106)
Stork Bird associated with Mercury (MC).
Swan Bird associated with the Sun and Pisces(MC).
Tin Metal associated with Jupiter (MC).
Topaz Stone associated with Jupiter and with Gemini(MC).
Tuthia Gem stone associated with Jupiter (Agrippa).
Vervain Sacred plant associated with the Zodiacal sign of Gemini (MC). Vervain was sacred and
(Bending) carried in religious processions according to several ancient writers (cf. Meyer & Smith,
Ancient Christian Magic, p. 63.)
Vervain Sacred plant associated with the Zodiacal sign of Taurus (MC).
(Upright)
Vulture Bird associated with Mars (MC).
Woodpecker Sacred bird associated with the zodiacal sign of Scorpio (MC).
Wormwood Sacred plant associated with the Zodiacal sign of Scorpio (MC).

Other elements

Bark Half of the wand is left covered with bark in the method cited by de Givry.
Letters Trithemius specifies that the wand should have certain Hebrew characters written in gold.
The Greek Magical Papyri directs the magician to write the sacred or mystical names of gods or
Magical
angels on the wand (for example see Betz p. 14). See Key of Solomon for magical symbols for the
symbols
wand.
 How to use the magic wand

Most magic texts agree that the wand should be held in the right hand while praying, or while calling or
addressing spirits. Christopher A. Faraone gives an ancient Greek spell wherein the divinity or spirit is
invoked while holding a branch of laurel in the right hand, and an ebony staff in the left. When dismissing the
spirits, the hands are switched. (Compare Meyer, p. 272.) This also has a parallel in PGM I.335 (Betz p. 12).
In this use it is primarily used as a defensive weapon. It is used to strike the bowl in some divination methods.
In Zoroastrian ritual the gaze and the ritual power ('amal) is focussed on the barsom. It is also held in the right
hand.

References

Abognazar, Les Véritables Clavicules de Salomon, traduites de l'Hebreux en langue Latine par le Rabin
Abognazar. London, British Library, Lansdowne Mss. 1203.
Abramelin Abraham of Worms, The Sacred Magic of Abramelin the Mage, edited by S. L. Mathers
(London, J.M. Watkins, 1900.)
Agrippa Occult Philosophy (London, Moule, 1651).
Bardon, Franz, Practice of Magical Evocation (Merkur, 2001)
Betz, Hans The Greek Magical Papyri in Translation, including the Demotic Spells, Second Edition
Dieter (Chicago, Univ of Chicago Press, 1992)
Budge, Amulets and Talismans, (New York, Macmillan, 1930, p. 488; EM, p. 92.)
Budge, Egyptian Magic (London, 1901/reprint New York, Dover, 1971, p. 92): ebony rod.
Butler, E. M., Ritual Magic (Cambridge, 1949, reprint Hollywood, Newcastle, 1971.) She cites (p. 122)
Cellini's account of ritual magic (circa 1533) along the lines of the grimoires, including the use
of a wand.
Ellis, Peter A Brief History of the Druids(New York, 2002)
Berresford
Faraone, Magika Hiera: Ancient Greek Magic and Religion (New York, Oxford, 1991, p. 177.)
Christopher
A.,
Gale, Fred, Hollies: The Genus Ilex (Portland, Timber Press, 1997)
De Givry, Witchcraft, Magic, and Alchemy
Emile Grillot
Grand Le Grand Grimoire (Paris, B. RENAULT, 1845)
Grimoire
Grimorium Grimorium Verum La Clavicola del Re Salomone Tesoro delle Scienze Occulte. (Firenze,
Verum AMATO MUZZI, 1880)
Herpentil, Inbegriff der übernatürlichen Magie (Epitome of supernatural magic) (1519) reprinted in J.
Joseph Anton Scheible, Das Kloster, Bd. 3, pp. 626-633.
Honorius, Gösta Hedegård, Liber Iuratus Honorii : A Critical Edition of the Latin Version of the Sworn
Sworn Book of Book of Honorius. Acta Universitatis Stockholmiensis. Stockholm: Almqvist & Wiksell, 2002.
Iamblichus On the Mysteries, part 2, and part 3.
Key of See Mathers. Also ad36674.htm.
Solomon
Levi, Eliphas, Transcendental Magic (Dogma et Rituel de la Haute Magie).
Mathers, S. L., The Key of Solomon the King, Book 2, chapter 8 and passim. (London, George Redway.
1889.)
MC: Magical Calendar, ed. Adam McLean (Grand Rapids MI, Phanes, 1994).
Meyer, Ancient Christian Magic (1999).
Marvin,
Modi, Jivanji The Religious Ceremonies and Customs of the Parsees. Bombay: British Indian Press, 1922.
Jamshedji.
Mora, Pierre, Les Véritables Clavicules de Salomon, tr. par Pierre Mora, contenant un grand nombre de
figures cabalistes, avec la manière de les faire suivant les principes de la science occulte des
plus fameux nécromanciens qui ont vécu après Salomon, et où l'on trouvera les plus rares
secrets. 153 pages. Paris, H. Daragon, 1914.
Peterson, J. Sixth and Seventh Books of Moses
(editor),
Scot, Discoverie of Witchcraft (London, 1584)
Reginald,
Sibly, A New and Complete Illustration of the Occult Sciences, Book 4. (Bristol, 1704.)
Ebenezer,
Sl. 3847: London, British Library, Sloane manuscript 3847.
Trithemius (or pseudo-trithemius) his treatise on invoking angels into a crystal in F. Barrett, The Magus.
Waite, A.E. Book of Ceremonial Magic
Yates, William Treasury of Irish Myth, Legend & Folklore (New York, Gramercy Books, 1986, p. 147.)
Butler,