THE EQUINOX Vol. I. No. VIII 1st part of three. ASCII VERSION January 22, 1991 e.v. key entry by Bill Heidrick, T.G. of O.T.O. First proofreading against first edition, Liber 777 and Exodus 14: 19-21 on September 18, 1991 e.v. by Bill Heidrick --- could benefit from further proof reading. Copyright (c) O.T.O. disk 1 of 3 O.T.O. P.O.Box 430 Fairfax, CA 94978 USA (415) 454-5176 ---- Messages only. Pages in the original are marked thus at the bottom: {page number} Comments and descriptions are also set off by curly brackets {} Comments and notes not in the original are identified with the initials of the source: AC note = Crowley note. WEH note = Bill Heidrick note, etc. Descriptions of illustrations are not so identified, but are simply in curly brackets. (Addresses and invitations below are not current but copied from the original text of the early part of the 20th century) Pages xxxiii to xxxiv contain music scored for violin. This is omitted from the electronic edition All footnotes have been moved up to the place in text indexed and set off in double wedge brackets, viz. <> LIMITED LICENSE Except for notations added to the history of modification, the text on this diskette down to the next row of asterisks must accompany all copies made of this file. In particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. With these provisos, anyone may copy this file for personal use or research. Copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added. ************************************************************************ "[These pages are reserved for Official Pronouncements by the Chancellor of the A.'. A.'.]" Persons wishing for information, assistance, further interpretation, etc., are requested to communicate with THE CHANCELLOR OF THE A.'. A.'. c/o THE EQUINOX, 3 Great James Street, W.C. Telephone: CITY 8987, or to call at that address by appointment. A representative will be there to meet them. ====================== THE Chancellor of the A.'. A.'. considers it desirable to make a brief statement of the financial position, as the time has now arrived to make an effort to spread the knowledge to the ends of the earth. The expenses of the propaganda are roughly estimated as follows --- Maintenance of Temple, and service . . "Pounds"200 p.a. Publications . . . . . . "Pounds"200 p.a. Advertising, electrical expenses, etc. . "Pounds"200 p.a. Maintenance of an Hermitage where poor Brethren may make retirements . . "Pounds"200 p.a. --------- "Pounds"800 p.a. ========= As in the past, the persons responsible for the movement will give the whole of their time and energy, as well as their worldly wealth, to the service of the A.'. A.'. Unfortunately, the sums at their disposal do not at present suffice for the contemplated advance, and the Chancellor consequently appeals for assistance to those who have found in the instructions of the A.'. A.'. a sure means to the end they sought. All moneys received will be applied solely for the purpose of aiding those who have not yet entered the circle of the light. {ii} Owing to the unnecessary strain thrown upon Neophytes by unprepared persons totally ignorant of the groundwork taking the Oath of a Probationer, the Imperator of A.'. A.'., under the seal and by the authority of V.V.V.V.V., ordains that every person wishing to become a Probationer of A.'. A.'. must first pass three months as a Student of the Mysteries. He must possess the following books: --- 1. THE EQUINOX, from No. 1 to the current number. 2. "Raja Yoga," by Swami Vivekananda. 3. "The Shiva Sanhita," or "The Hathayoga Pradipika." 4. "Konx Om Pax." 5. "The Spiritual Guide," by Miguel de Molinos. 6. "777." 7. "Rituel et Dogme de la haute Magie," par Eliphaz Levi, or its translation, by A. E. Waite. 8. "The Goetia of the Lemegeton of Solomon the King." 9. "Tannhauser," by A. Crowley. 10. "The Sword of Song," by A. Crowley. 11. "Time," by A. Crowley. 12. "Eleusis," by A. Crowley. [These four last items are to be found in his Collected Works.] 13. "The Book of the Sacred Magic of Abra-melin the Mage." 14. The Tao Teh King and the Writings of Kwany {sic, s.b. "Kwang"} Tzu (Sacred Books of the East, Vols. XXXIX, XL). An examination in these books will be made. The Student is expected to show a thorough acquaintance with them, but not necessarily to understand them in any deeper sense. On passing the examination he may be admitted to the grade of Probationer. {iii} Probationers are reminded that the object of Probations and Ordeals is one: namely: to select Adepts. But the method appears twofold: (i) to fortify the fit; (ii) to eliminate the unfit. --------------------- The Chancellor of the A.'. A.'. views without satisfaction the practice of Probationers working together. A Probationer should work with his Neophyte, or alone. Breach of this rule may prove a bar to advancement. {iv} {Following half page is tipped in in some copies: "This Order in no way conflicts with, or infringes the just privieges of, the United Grand Lodge of England." -- EDITOR.} I.N.R.I. BRITISH SECTION OF THE ORDER OF ORIENTAL TEMPLARS O.T.O. M.'.M.'.M.'. [The Premonstrator of the A.'.A.'. permits it to be known that there is not at present any necessary incompatibility between the A.'. A.'. and the O.T.O. and M.'.M.'.M.'., and allows membership of the same as a valuable preliminary training.] {v} ORDER OF ORIENTAL TEMPLARS MYSTERIA MYSTICA MAXIMA PREAMBLE DURING the last twenty-five years, constantly increasing numbers of earnest people and seekers after truth have been turning their attention to the study of the hidden laws of Nature. The growth of interest in these matters has been simply marvellous. Numberless societies, associations, orders, groups, etc., etc., have been founded in all parts of the civilized world, all and each following some line of occult study. While all these newly organized associations do some good in preparing the minds of thoughtful people for their eventually becoming genuine disciples of the One Truth, yet there is but ONE ancient organization of Mystics which shows to the student a Royal Road to discover the One Truth. This organization has permitted the formation of the body known as the "ANCIENT ORDER OF ORIENTAL TEMPLARS." It is a modern School of Magi. Like the ancient Schools of Magi it derived its knowledge from Egypt and Chaldea. This knowledge is never revealed to {vii} the profane, for it gives immense power for either good or evil to its possessors. It is recorded in symbol, parable and allegory, requiring a Key for its interpretation. The symbols of Freemasonry were originally derived from the more ancient mysteries, as all who have travelled the burning sands know. The ritual and ceremonies, signs and passwords have been preserved with great fidelity: but the Real Key has been long lost to the crowds who have been initiated, advanced and raised in Masonry. The KEY to this knowledge can, however, be placed within the reach of all those who unselfishly desire, study and work for its possession. The Symbols of Ancient Masonry, the Sacred Art of the Ancient Chemi (Egyptians), and Homer's Golden Chain are but different aspects of the One Great Mystery. They represent but different degrees of initiation. By the Right Use of the "Key" alone the "Master Word" can be found. In order to afford genuine seekers after Hermetic Truth some information on the aims of the Ancient Order of Oriental Templars, we now print the preliminary instruction issued by the Fratres of this Order. FIRST INSTRUCTION "To all whom it may concern ---" Let it be known that there exists, unknown to the great crowd, a very ancient order of sages, whose object is the amelioration and spiritual elevation of mankind, by means of {viii} conquering error, and aiding men and women in their efforts of attaining the power of recognizing the truth. This order has existed already in the most remote and prehistoric times; and it has manifested its activity secretly and openly in the world under different names and in various forms; it has caused social and political revolutions, and proved to be the rock of salvation in times of danger and misfortune. It has always upheld the banner of freedom against tyranny, in whatever shape this appeared, whether as clerical or political, or social despotism or oppression of any kind. To this secret order every wise and spiritually enlightened person belongs by right of his or her nature; because they all, even if they are personally unknown to each other, are one in their purpose and object, and they all work under the guidance of the one light of truth. Into this sacred society no one can be admitted by another, unless he has the power to enter it himself by virtue of his own interior illumination: neither can any one, after he has once entered, be expelled, unless he should expel himself by becoming unfaithful to his principles, and forget again the truths which he has learned by his own experience. All this is known to every enlightened person; but it is known only to few that there exists also an external, visible organization of such men and women who, having themselves found the path to real self-knowledge, are willing to give to others, desirous of entering that path, the benefit of their experience and to act as spiritual guides to those who are willing to be guided. As a matter of course, those persons who are already sufficiently spiritually developed to enter into conscious communion with the great spiritual brotherhood {ix} will be taught directly by the spirit of wisdom; but those who still need external advice and support will find this in the external organization of that society. In regard to the spiritual aspect of this secret order, one of the Brothers says --- "Our community has existed ever since the first day of creation when the gods spoke the divine command: 'Let there be light!' and it will continue to exist till the end of time. It is the Society of the Children of Light, who live in the light and have attained immortality therein. In our school we are instructed directly by Divine Wisdom, the Celestial Bride, whose will is free and who selects as her disciples those who are devoted to her. The mysteries which we are taught embrace everything that can possibly be known in regard to God, Nature and Man. Every sage that ever existed in the world has graduated at our school; for without wisdom no man can be wise. We all study only one book, the Book of Nature, in which the keys to all secrets are contained, and we follow the only possible method in studying it, that of experience. Our place of meeting is the Temple of the Holy Spirit pervading the universe; easily to be found by the elect, but for ever hidden from the eyes of the vulgar. Our secrets cannot be sold for money, but we give them free to every one capable to receive them." As to the external organization of that society, it will be necessary to give a glance at its history, which has been one and the same in all. Whenever that spiritual society manifested itself on the outward plane and appeared in the world, it consisted at its beginning of a few able and enlightened people, forming a nucleus around which others were {x} attracted. But invariably, the more such a society grew in numbers, the more became attracted to its elements, such as were not able to understand or follow its principles; people who joined it for the purpose of gratifying their own ambition or for making the society serve their own ends obtained the majority over those that were pure. Thereupon the healthy portion of it retired from the field and continued their benevolent work in secrecy, while the remaining portion became diseased and disrupted, and sooner or later died disgraced and profaned. For the Spirit had departed from them. For this reason the external organization of which we speak has resolved not to reveal its name or place to the vulgar. Furthermore, for the same reason, the names of the teachers and members of this society shall remain unknown, except to such as are intimately associated with them in their common work. If it is said that in this way the society will gain only few members, it may be answered that our society has a spiritual head, and that those who are worthy of being admitted will be guided to it by means of their intuition; while those who have no intuition are not ripe for it and not needed. It is better to have only a comparatively small number of capable members than a great many useless ones. From the above it will be clear that the first and most necessary acquirement of the new disciple is that he will keep silent in regard to all that concerns the society to which he is admitted. Not that there is anything in that Society which needs to be afraid of being known to the virtuous and good; but it is not necessary that things which are elevated and {xi} sacred should be exposed to the gaze of the vulgar, and be bespattered by them with mud. This would only impede the society in its work. Another necessary requirement is mutual confidence between the teacher and the disciple; because a disciple who has no faith in his master cannot be taught or guided by him. There may be things which will appear strange, and for which no reasons can be given to the beginner; but when the disciple has attained to a certain state of development all will be clear to him or her. The confidence which is required will also be of little service if it is only of a short duration. The way of development of the soul, which leads to the awakening of the inner senses, is slow, and without patience and fortitude nothing will be accomplished. From all this it follows as a matter of course that the next requisite is obedience. The purpose of the disciple is to obtain the mastery over his own lower self, and for this reason he must not submit himself to the will of his lower nature, but follow the will of that higher nature, which he does not yet know, but which he desires to find. In obeying the will of the master, instead of following the one which he believes to be his own, but which is in reality only that of his lower nature, he obeys the will of his own higher nature with which his master is associated for the purpose of aiding the disciple in attaining the conquest over himself. The conquest of the higher self over the lower self means the victory of the divine consciousness in man over that which in him is earthly and animal. Its object is a realization of true manhood and womanhood, and the attainment of conscious immortality in the realization of the highest state of existence in perfection. {xii} These few preliminary remarks may be sufficient for those who desire information concerning our order; to those who feel themselves capable to apply for admission, further instructions will be given. Address all communications to The Registrar, M.'. M.'. M.'., c/o THE EQUINOX, 3 Great James Street, Bedford Row, W.C. ---------------------------------- THE FOLLOWING DISCOURSE "(Translated from the original French)" "Was lately pronounced at Brunswick (Lower Saxony) where PRINCE .......................... is GRAND MASTER of M., by COUNT T., at the Initiation of his Son." "I congratulate you on your admission into the most ancient, and perhaps the most respectable, society in the universe. To you the mysteries of M. are about to be revealed, and so bright a sun never shed lustre on your eyes. In this awful moment, when prostrate at this holy altar, do you not shudder at every crime, and have you not confidence in every virtue? May this reflection inspire you with noble sentiments; may you be penetrated with a religious abhorrence of every vice that degrades human nature; and may you feel the elevation of soul which scorns a dishonourable action, and ever invites to the practice of piety and virtue. "These are the wishes of a father and a brother conjoined. Of you the greatest hopes are raised; let not our expectations be deceived. You are the son of a M. who glories {xiii} in the profession; and for your zeal and attachment, your silence and good conduct, your father has already pledged his honour. "You are now, as a member of this illustrious order, introduced a subject of a new country, whose extent is boundless. Pictures are opened to your view, wherein true patriotism is exemplified in glowing colours, and a series of transactions recorded, which the rude hand of Time can never erase. The obligations which influenced the first Brutus and Manilus to sacrifice their children to the love of their country are not more sacred than those which bind me to support the honour and reputation of this venerable order. "This moment, my son, you owe to me a second birth; should your conduct in life correspond with the principles of M., my remaining years will pass away with pleasure and satisfaction. Observe the great example of our ancient masters, peruse our history and our constitutions. The best, the most humane, the bravest, and most civilized of men have been our patrons. Though the vulgar are strangers to our works, the greatest geniuses have sprung from our order. The most illustrious characters on earth have laid the foundation of their most amiable qualities in M. The wisest of princes, SOLOMON, planned our institution by raising a temple to the Eternal and Supreme Ruler of the Universe. "Swear, my son, that you will be a true and faithful M. Know, from this moment, that I centre the affection of a parent in the name of a brother and a friend. May your heart be susceptible of love and esteem, and may you burn with the same zeal your father possesses. Convince the world, by your new allegiance, you are deserving our favours, {xiv} and never forget the ties which bind you to honour and to justice. "View not with indifference the extensive connections you have formed, but let universal benevolence regulate your conduct. Exert your abilities in the service of your king and your country, and deem the knowledge you have this day attained the happiest acquisition of your life. "Recall to memory the ceremony of your initiation; learn to bridle your tongue and to govern your passions: and ere long you will have occasion to say: 'In becoming a M., I truly became the man; and while I breathe will never disgrace a jewel that kings may prize.' "If I live, my son, to reap the fruits of this day's labour, my happiness will be complete. I will meet death without terror, close my eyes in peace, and expire without a groan, in the arms of a virtuous and worthy M." {xv} {In some copies, the following half page is tipped in. In red type: "NOTE OUR NEW ADDRESS" 33 Avenue Studios South Kensington London, S.W. THE EQUINOX THE EQUINOX THE OFFICIAL ORGAN OF THE A.'. A.'. THE REVIEW OF SCIENTIFIC ILLUMINISM EDITED BY SOROR VIRAKAM SUB-EDITOR: FRA. LAMPADA TRADAM An. VIII VOL. I. NO. VIII. Sun in Libra SEPTEMBER MCMXII O.S. "THE METHOD OF SCIENCE---THE AIM OF RELIGION" WIELAND & CO. 3 GREAT JAMES STREET, GRAY'S INN LONDON, W.C. "Pages 49-96 of this Volume printed by" "the Atheneum Press; the remainder by" "Richard Clay & Sons, Limited," "London and Bungay" CONTENTS PAGE EDITORIAL xxiii GR:Theta-Epsilon-Lambda-Eta-Mu-Alpha. A TONE-TESTAMENT. xxvii By LEILA WADDELL {omitted here} THREE POEMS. BY VICTOR B. NEUBURG xxxvii THE TEMPLE OF SOLOMON THE KING ("continued") 5 HIS SECRET SIN 49 LONG ODDS 61 DOCTOR BOB. A SKETCH BY MARY D'ESTE AND ALEISTER CROWLEY 65 THE WOODCUTTER 79 LA FOIRE. BY BARBEY DE ROCHECHOUART 89 PROFESSOR ZIRCON 91 A BRIEF ABSTRACT OF THE SYMBOLIC REPRESENTATION OF THE UNIVERSE, DERIVED BY DOCTOR JOHN DEE THROUGH THE SKRYING OF SIR EDWARD KELLY. PART II. THE FORTY-EIGHT CALLS 99 STEPNEY 129 THE TELL-TALE HEART. ADAPTED FROM THE STORY OF E. A. POE. BY ALEISTER CROWLEY 131 SORITES 142 A DESCRIPTION OF THE CARDS OF THE TAROT, WITH THEIR ATTRIBUTIONS; INCLUDING A METHOD OF DIVINATION BY THEIR USE 143 ON-ON-"POET" 211 ELDER EEL 215 THE SPADGER 230 TO PERSIS 231 WAITE'S WET OR THE BACKSLIDER'S RETURN 233 MY CRAPULOUS CONTEMPORARIES. NO. VI. AN OBITUARY 243 THE NEW EVELYN HOPE 250 REVIEWS 253 {WEH NOTE: omitted from list, but in book, special Supplement SEPHER SEPHIROTH 1} LIST OF ILLUSTRATIONS FACING PAGE THE SPHINX (PORTRAIT OF MISS WADDELL) xxxiii A VISION OF GOLGOTHA (THE CRUCIFIXION OF FRA. P.) 32 THE COMPLETE SYMBOL OF THE TAROT 145 {xxi} EDITORIAL LOVE! Dear Readers, have you ever thought what a wonderful thing love is? What would life be without love? A desert! There would be no "true" happiness without love. And yet we must admit that love is in some ways a great danger. We must remember that many great teachers have forbidden it. What did the great Buddha say to Ananda? "Beware of women, Ananda!" "But, Lord, they are subtle of speech!" "Don't speak to them, Ananda!" "But, Lord, suppose they speak to us?" "Keep wide awake, Ananda!" Think of Paul's contemptuous permission, "It is better to marry than to burn" --- it is easy to see that Paul had never been married! --- and of his Master's plain prohibition of anything of the sort. If our own Beloved Lord and Teacher does not join the band, it is (may I suggest with all humility?) because He wants us to be strong enough to manage our own affairs without resorting to the extreme of prohibition. But it is hard upon the weak. Think of A, who left the noblest and the most exalted pursuits for a baser love, a love in a boarding-house in Hoxton, a love with spectacles and elastic-sided boots; think of B, who married (on her holiday as a maid-of-all-work in Bayswater) a forty-pfenning fly-by-night from Hamburg, who cockolded him openly in {xxiii} in the streets of Venice, and nearly sobbed the station into the lagoon as she was torn shrieking from her favourite gondolier by the girls she was supposed to be chaperoning; think of C, who forgot the heavenly choir for the earthly, and of D, who was last seen in Naples being sick out of a window on the second floor; think of E, who married a girl named Ethel Maud, reaping in himself that recompense of his error which was meet; think of F, who might have performed the Operation of the Sacred Magic of Abra-melin the Mage, and has taken up Goat Golf instead; think of G, who went ashore once too often, and was caught by a girl named Alphonsina Nectarine Stubbs; think of H, who had to shave off the loveliest red beard to show what a strong chin he really had; think of I --- no! that isn't grammar --- think of Me! My catalogue need not stop there, but it shall. Against all this what have we to urge but the awful example of J, who wanted to store up Ojas, and went off his K --- nut? No, dear readers, love is not all that it's cracked up to be. It's a good boy to have to answer the bell, but it's a bad packing-house when you're the pig! Love is like champagne. You must drink it quickly; and if you keep it corked up too long, you find it has gone flat. It is a fine pick-me-up; but champagne all day is nastier than skilly. FRATER PERDURABO is a wise man. He never says "Keep off the drink!" If you cannot drink soberly and decently you are not fit. If you can be your own master in the matter of love, you may perhaps master The Great Magician in the end. But if your Great Work means so little to you that the first "frou-frou" unsettles you, and the {xxiv} Perfume and the Vision mean no more than a whiff of patchouli and a glimpse of an open-work silk stocking --- well, you're not the sort that was ever likely to do much good for the next few billion incarnations! I could write on love for hours; but will conclude with only one other bit of advice --- Don't marry a nigger!<> By inadvertence two of the Official A.'. A.'. publications in No. VII were called "Liber Tau." The Book DCCCXXXI, formerly called "Vesta," will therefore be called "Liber Iod" instead of "Tau." The lady who stole Mr. Crowley's Aldine Catullus is hereby warned that she is known, and had better return it before trouble arises. "Maecha putida, redde codicillos." It is also hoped to secure at the mystic term in respect of known dedications sacramentally in fine a mystery-poem by our friend and co-disciple, restored and redeemed, Arthur Edward Waite. It is intituled, "Epopt Istrarsis" --- Part I, "St. Leger's Eve"; Part II, "Moral Certainty"; Part III, "The Great Oath"; Part IV, "First Paces on the Path"; Part V, "Three spheres of Gold"; Part VI, "The Initiate's Pledge"; Part VII, "Beneath the Seat"; Part VIII, "The Maker of the Book"; Part IX, "Some Sixty-fold"; Part X, "The Bier"; Part XI, "The Bier" ("continued"); Part XII, "The Bier" ("continued"); Part XIII, "Blue Robes"; Part XIV, "The Dark Night"; Part XV, "Before the Accusers"; Part XVI, "The Assessor"; Part XVII, "Forte bobor tendas"; Part XVIII, "Aum sweet Aum!" Part XIX, "Welcome! The Allocution of Maria." {xxv} We must record our thanks to the noble generosity of many of our readers, which has enabled us to carry on the work of making known this clear description of The Path, given to us by the A.'. A.'., which has so helped us all to enter and pursue that Path. At Christmas we shall move to new premises. Notice will be sent by post to subscribers in due course. {xxvi} GR:Theta-Epsilon-Lambda-Eta-Mu-Alpha A TONE-TESTAMENT BY LEILA WADDELL {xxvii} HOMAGE PRELIMINARY LIFE that is lost in dullard Dreams of the senses, go! Life, by the soul fair-coloured, Thy valiant trumpets blow! Far from the world where love is lust, And work is pain, and wealth is dust, Rise on the wings of love, and soar To the sun's self, the eternal shore Where flaming streamers soar and roll, Angels to guard its secret soul, The Garden where my love and I May walk to all eternity. Who dares to force the fiery gate May win our world inviolate. Children whose hearts are passionate; Maidens whose flesh is fair and fain, And men whose souls no senses stain, Come! These mad miles of flame of ours Are cool as springs and fresh as flowers. {xxix} And thou, sole star in my black firmament! Thou, night that wraps me close, thou, moon that glimmers. Chaste, yet embraced, serenest element Lapping my life as the sea laps a swimmer's; Thou, by whose strength and purity and love I leave this land, attain to the above, Come thou rose-red, break on my soul like dawn And gild my peaks, and bid their fountains flow For in thine absence all their life withdrawn Congealed my being to a sterile snow, Snow fallen from some accursed star to ban All the high hope and heritage of man. Come thou, a gleaming goddess of pure pearl, Price of mine homage to the great glad god! Come, saint and satyr praise alike the girl Who to my whole life put the period Of all fulfilment, whose prophetic breath Girds me with life, and garlands me with death. Come, be thy magic in the rime and rhythm, Until the sea sways to the tender tune, And the winds whisper, and the leaves wave with them, The leaves wherethrough we look upon the moon, So that men hear me of the world within Secure from sorrow, sanctified from sin, {xxx} The world of stranger deities and loves Than haunted Ida, or were hidden in The Cretan bowers, the Elusinian goves, A world that trembles on thy violin, Eager to be --- and then the curtain drops Just as thy music, with my heart's pulse, stops. Nay! To this world of ours they shall not reach. My rimes are shadows dancing in the breeze By moonlight; there is no delight in speech Such as the silence of our own heart's ease; But even thy shadow is itself a sun To the bleak universe of Everyone. Then open sesame! The fairy cavern Of gold and gems, strange land of misty truth, As witches' eyes in a polluted tavern Glow with the vampire vanity of youth Stolen from maids, so let thine own eyes shine In this fantastic mystery of thine! Thine eyes are love and truth and loyalty; Thine eyes are mystery unveiled to one. Let them ray forth incarnate deity Fit to assoil the eclipse-attainted sun! Let them point still my weather-beaten soul Infallibly the pathway of the pole! ALEISTER CROWLEY. {xxxi} {Illustration facing page xxxiii described: This is a dark gray-brown colotype of Leila Waddell, rectangular in shape and done on the left page, long top to the left edge of the book. The background is a uniform black. The image is apportioned with Leila's head and upper body occupying the left half of the picture, entire right profile. She gazes directly to the right, chin supported by left fist, back of hand to right and forearm vertically down. The left elbow is not visible, being behind the right elbow and forearm. The right forearm extends out along a low table occupying the foreground of the right half of the image, elbow on table and forearm slightly raised. The right hand is loosely closed against a round vertical dish just below center of the dish. This dish is vertical and resting on its lower rim on the table in the plane of the photo. It is ornamented in volute double spiral circular patterns reminiscent of a Yin-Yang symbol, an outer ring of about 24 inside the rim of the disk, then an inner annular rib, next inside slightly larger volutes in an open circle of 14, inside another open circle of six volutes (hand covers most of lower three) and a single volute in the center. Leila's forefinger has a ring of knobby and complex appearance. She her hair is quite long and thick, covering all strategic points not obscured by the posture and arms. It is long, straight and hangs smoothly down from the head without evident styling. A cascade of it falls over the right shoulder toward the front, passing to front over the elbow and before the forearm. Another substantial lock falls directly down to the front. The hair appears to be all brushed to the right and front in part. Her expression is fixed and melancholic, lips closed and eyes slightly sad.} {Pages xxxiii to xxxiv contain music scored for violin. This is omitted from the electronic edition} THREE POEMS BY VICTOR B. NEUBURG {xxxvii} THE WAY PALE yellow moon, and pale green grass, Oh, have ye seen Diana pass? And are ye pale for longing or love, Palest green grass, pale moon above? Pale yellow moon, before the dawn, Palest green grass, Ohm, have ye seen Diana pass Over the lawn? Soft-noted nightingales I love, With the earth below, and the moon above, And the rippling river singing slowly Under the stars serene and holy. Great staring moon before the dawn, Shining young grass, Oh, have ye heard Diana pass Over the lawn? Oh, dimpling river, murmuring slowly Under the starlight pale, and holy, Oh, little green grasshoppers chirring, chirring, What have ye seen in the bright night stirring? {xxxix} Young moon chaste before the dawn, Softest young grass, Oh, have ye seen Diana pass Over the lawn? Oh, little green grasshoppers sleepily chirring, Have ye seen aught in the bright night stirring? Palest moon, and pale green grass, Have ye heard, have ye heard Diana pass? Bright moon, virgin before the dawn, Listening grass, Oh, have ye heard Diana pass Over the lawn? {xl} A PICTURE THE slim brown fingers kiss the viol-strings, Dark, narrow eyes pierce to the soul within; What slow enchanted joy reverie brings To him, the lover of the violin; Sorrow or joy: or saintliness or sin To him are one, if only he may win Unto the heart, the hidden heart that sings What grave old histories, what mysterious things! So there he squats to find the hidden flaw In the dark doorway. God! I see him yet With aweless face that yet reflects the awe of something greater than the music's fret; On the dark soul within his thoughts are set; No hope, no fear, no anguish, no regret, But only wonder at some secret Law That holds the sounds; he squats upon the straw. Under that grave, blue sky no thing he sees: The swift chameleon market-place; the white Stern pillars of the churches; murmuries {1} That float on the summer air; the hot delight, Awaken no response; only the might Of the shy poesie that enchants the night He cares to love; the eerie palaces Where the soul finds forbidden harmonies. Oh! Now his eyes dance up to meet the sun; Curious, he peers into the hurtling air: Oh! all his spirit follows, slim and fair; The spears of light attract him: it is done; The flaw is found; he bends again, to shun The summer-heat: see! the swift fingers run Like spiders o'er the strings: Look! it is bare, The flaw: and he has found what godhead there! {2} A VALLEY SONG OVER the hills the shadows creep, Like dreams across the sleep of lovers; And through their golden, satiate sleep, Singing, the skylark hovers. His lyric gold the skylark spills As over the bare, green hills he hovers; The space betwixt love's breasts he fills With songs from the hearts of lovers. The shadows move across the green, Slowly, over the grass and clover, As gentle as the kiss between Love's breasts from the lips of her lover. The hills lie bare and green and steep, And the skylark rises over, Like the breath of love in the satiate sleep Of the lover with her lover. Oh, the hills of the scorching south, Whereover the dim, poised skylark hovers! Oh, why is the song of the skylark's mouth Such pain to the weary lovers? {3} Over the hills the shadows creep Like dreams across the sleep of lovers; And through their satiate, golden sleep The shrilling skylark hovers. {4} THE TEMPLE OF SOLOMON THE KING {5} THE TEMPLE OF SOLOMON THE KING THE BABE It was about a fortnight after the writing of "Liber Legis" that Fra. P. left Egypt for the grey skies of the Scottish Highlands, where, with the Seer, he began to put into practice the experiments suggested in the Book of the Law. The astounding success of these experiments would have convinced any other man of the reality of his experiences, and induced him to devote his life absolutely to the work enjoined; but Fra. P. was not made of common clay. He issued a careless manifesto, calling upon the Universe to adore, and nothing particular coming of this, he lost interest. It is what he calls "The way of the Tao" to do everything by doing nothing. Take no trouble or care about a matter; it will come to pass. It seems to us a sort of happy fatalism; to him it is the highest of magical formulae. The upshot of all was that on the birth of a child he had completely put everything aside. He played at Yoga for about a week during the summer, and he took some little trouble to disperse the wreckage of the "Rosicrucians," which constituted a danger to navigation, the wretch Mathers having by now abandoned all pretence at magic, and mingled stupid sorceries with his bouts of intoxication, ever more frequent {7} and prolonged. This service to humanity he successfully performed; the "Rump" of the London Temple was dispersed, and its chief, his occupation gone, left to the more diverting pastime of trying to dodge the Criminal Law Amendment Act. With autumn we find Fra. P. still less occupied with magic; he spent the winter skating at St. Moritz, where his only occult exploit seems to have been parson-baiting, and though he returned to Scotland in the spring, it was only for a few days. For on April 27, 1905, one of the old comrades of his journeys in Central Asia sought him out, and proposed a new Expedition. Fra. P. gleefully accepted, and on May 6, having got together his kit, left his home, and sailed for India on the 12th. His diary is henceforth barren of all interest to us. We learn only that the success of his plans was spoilt by a mutiny, which resulted in the death of four innocent people, and a good deal of damage to the mutineers, and that in consequence he went off to visit his old friend the Maharaja of Moharbhanj, and shoot big game. After spending a few days with this amiable despot, he went off alone into the jungle, and his thoughts immediately reverted to magic, to the performance of the Great Work, though not as yet to the Egyptian revelations. His antipathy to these, with their irrational instructions, grew and grew. It was only with the shattering of his reason that he could possibly accept them, and act on them. Yet even in this month's wandering in the jungle we find little in the diary but the record of exercise of strange magic powers. we read three or four times that a certain adept {8} joined him by night in the magical body. And on one night --- "Had long colloquy with Golden Hawk; invited ---- (the Adept) and learnt that the Great Work was to create a new Universe. Whence severe self-criticism." This at the end of his journey. Yet during this journey we find that he had written down the secrets of the Mystic Path in a mysterious MS., which few indeed have been privileged to see. in Calcutta he was very busy. He had been attacked by armed robbers, and, slaying two of them<>, was, in the then political condition of Bengal, likely to be offered up as a scapegoat. Further, his wife and child joined him, and it seemed most desirable that he should pursue his travels, which he did. But of this week one illuminating sentence is preserved. Fra. P. was driving through Calcutta with Mr. E---- T----, and complaining to him that the analysis of impressions showed no connection between them. There was no coherence in the non-Ego, and so no sanity in the Universe. His companion pointed out that the same criticism applied with equal force to the Ego. This fell on Fra. P. with the force of a thunderbolt. He had always known this in an intellectual way; now it stabbed him to the heart. Through the rest of the drive he sat silent, and in the bustle of the succeeding days of "Bandobast" for his newly projected walk through China, this awakening stood behind his mind, alert and operative. From Calcutta he proceeded to Rangoon (Nov. 3-6), where {9} he found his old comrade, I. A., now a member of the Buddhist Sangha, under the name of Bhikku Ananda Metteya. It was from him that he received the instructions which were to help him to reach the great and terrible pinnacle of the mind whence the Adept must plunge into the Abyss, to emerge naked, a babe --- the Babe of the Abyss. "Explore the River of the Soul," said Ananda Metteya, "whence and in what order you have come." For three days --- the longest period allowed by the Buddhist law --- he remained in the Choung, meditating on this matter; but nothing seems to have come of it. He set his teeth and settled down doggedly to this consideration of the eternal why. Here is a being in Rangoon. Why? Because he wanted to see Bhikku A. M. Why? Because ... and so on to the half-forgotten past, dark seas that phosphoresced as the clean keel of his thought divided them. But, as appears, he was even more absorbed in the question of the consecution of impressions. Is there any connection between any two things? We hear that he left Rangoon for Bhamo by the Irrawaddy steamer "Java" on the 15th. We can almost see him --- lean, brown, stern and immobile, watching the wavelets of the great river, and the flying-fish, and the one thought: Why? He shut off his reflective faculties, for he saw that there was nothing to reason about. Phenomena were consecutive, but not causally connected.<> On the 18th he writes: "About now I may count my Speculative Criticism of the Reason as not only proved and understood, but realized"; and on the 19th: "The misery of this is simply sickening --- I can write no more." There is, however, an entry of this date in his little MS. book of vellum: "I realize in myself the perfect impossibility of reason; suffering great misery. I am as one who should have plumed himself for years upon the speed and strength of a favourite horse, only to find not only that its speed and strength were illusory, but that it was not a real horse at all, but a clothes-horse. There being no way --- no conceivable way --- out of this awful trouble gives that hideous despair which is only tolerable because in the past it has ever been the Darkness of the Threshold. But this is far worse than ever before; for it is not a despair of the Substance, but of the Form. I wish to go from A to B; and I am not only a cripple, but there is no such thing as space. I have to keep an appointment at midnight; and not only is my watch stopped, but there is no such thing as time. I wish to make a cannon; and not only have I no cue, but there is no such thing as causality. "This I explain to my wife" (!!! --- Ed.), "and she, apparently inspired, says, 'Shoot it!' (I suppose she means the reason, but, of course, she did not understand a word of what I had been saying. I only told her for the sake of formulating my thought clearly in words.) I reply, 'If I only had a gun.' This makes me think of Siegfried and the Forging of the Sword. Can I heat my broken Meditation-Sword in the furnace of this despair? Is Discipline the Hammer? At present I am more like Mime than Siegfried; a gibbering {11} ape-like creature, though without his cunning and his purpose. "Only, no water's left to feed its play." "Up with it on the tripod! It's extinct." But surely I am not a dead man at thirty!" The entry is followed by an undated entry earlier than the 25th, suggesting a method of "discipline." But nothing else. Indeed, there is absolute silence on all mystic matters until December 20, over a month later. On that day, jumping on to his Burmese pony, a few yards after fording the stream which marks the Chinese frontier, the animal backed before he was in the saddle, and fell with him over a cliff of some forty feet in height. "Neither hurt," he remarks. "Later, kicked on the thigh by a mule." It is of no purpose here to deal with Fra. P.'s private affairs; but one must mention that all this time of interior insanity he was "playing the man" very vigorously. His moral force no doubt saved the Europeans of Tengyueh from a panic which might easily have resulted in massacre. After the death, perhaps by poison, of the Consul, the admirable and undervalued Litton, he was the only person who kept his head, and knew how to assert the authority of the white man. So that we must understand that this "black insanity" of which Fra. P. speaks was a private little insanity of his own; it in no way interfered with the normal working of his magnificent and heroic brain. Not to be turned aside from any purpose, however trivial, once he had formulated it, we find him leaving Tengyueh-Ting for the wildest mountains and deserts of Western China. {12} But before this, the Light had begun to break into the ruins of his mind. On February 9 he writes: "About this full moon consciousness began to break through Ruach into Neschamah"; and two days later: "Pu Peng to Ying Wa Kuan. I 'shoot the Reason' by going back, though on a higher plane, to Augoeides ("i.e." the Holy Guardian Angel). Resolve to accomplish a Great Retirement on lines closely resembling Abra-melin. The 'note-book and stop-watch method' is too much like criticism. Doubt whether I should actually do Op. or confine myself to Augoeides. Latter easy to prepare, of course." And so on, making a plan. Now, how did this come about? Not from the meditation on the Reason, which ended once for all in the Destruction of that Reason, but by the "Sammasati" meditation on his Kamma. Baffled again and again, the fall with his horse supplied the one factor missing in his calculations. He had repeatedly escaped from death in manners almost miraculous. "Then I am some use after all!" was his conclusion. "I am indeed SENT to do something." For whom? For the Universe; no partial good could possibly satisfy his equation. "I am, then, the 'chosen Priest and Apostle of Infinite Space.' Very good: and what is the message? What shall I teach men?" And like the lightning from heaven fell upon him these words: "THE KNOWLEDGE AND CONVERSATION OF THE HOLY GUARDIAN ANGEL." Just that. No metaphysical stuff about the "higher self"; a thing that the very villagers of Pu Peng could understand. Avoid refinements; leave dialectic to the slaves of reason. His work must, then, be to preach that one method and {13} result. And first must he achieve that for himself; for if the blind lead the blind ------ So again we read (in the Diary, this time) on February 11. "Made many resolutions of G. R. (Great Retirement). In dream flew to me an Angel, bearing an Ankh, to comfort me." We may now transcribe the Diary. We find the great mind, the complex man, purged through and through of thought, stripped of all things human and divine, centred upon one single Aspiration, as simple as the love of a child for its father. Feb. 12. Continuing these Resolutions. " 13. Continuing these Resolutions. Read through Goetia, etc., etc. " 14. Thoughts of the Augoeides. " 15. Again thoughts of Augoeides. Knowing the Invocation (Preliminary Invocation in the Goetia) by heart, will repeat same daily. " 16. A.'. (This cipher means "Invoked Augoeides.") " 17. A.'. though unwell. " 18. A.'. though ill. " 19. A.'. some vision with Invocation. " 20. A.'. in a.m. disturbed. A.'. in p.m. rather good. (Henceforward he did it twice daily.) " 21. A.'. in a.m. with M.'. C.'. good (Is M.'. C.'. Mystic Circumambulation or Magical Ceremony or ---- ?) in p.m. disturbed by drugs and diarrhoea. A weird effect. " 22. A.'. in p.m. {sic. a.m.? --- WEH} poor (ill). {14} Feb 22. A.'. in p.m. poor (sleepy). " 23. A.'. in a.m. poor. A.'. in p.m. rather good. " 24. A.'. in a.m. pretty good. A.'. in p.m. just on the point of being good. " 25. A.'. in a.m. mediocre. Qy. Are all these troubles in Yunnan-Fu due to Abra-melin devils? I ask the Augoeides for "a sufficient measure of protection." Like an instant answer comes Wilkinson's letter setting up things. " 26. A.'. sleepy (Baby ill). (He had been watching the child for two days and nights without sleep.) " 27. A.'. in a.m. rather good. A.'. in p.m. disturbed. " 28. A.'. omitted in a.m. through forgetful folly. A.'. in p.m. penitent by sleepy. March 1. A.'. penitent and fair. Good, but should do new Pentagram ritual before and after to make a Magick Circle. " 2. New A.'. very difficult (walking on cobbles). " 3. A.'. difficult (walking). " 4. A.'. difficult walking and very tired. (It should be explained that this powerful magical ceremony had usually to be done under the most awkward circumstances. He averaged about ten hours' walking daily, and had all the business of camp life to attend to when he got in. People who complain that they have to go to the City every day please note.) {15} March 5. A.'. better but not good. " 6. A.'. better. " 7. A.'. still better. " 8. A.'. really very good. Ditto in p.m. (Smooth sandy road perhaps helped.) " 9. A.'. very poor (horseback, slippery wet sand, and cobbles). " 10. A.'. good considering (horseback). " 11. A.'. poor (evil thoughts). " 12. A.'. unconcentrated. " 13. A.'. literally against my own will. Beneath contempt. Qy. Effect of ease, etc. (On the 10th he had arrived at Mengtzu, where the Collector of Customs kindly received him, and gave him the first meal and bed he had had since leaving Tengyueh.) " 14. A.'. still very bad --- a shade better. " 15. A.'. still poor. (Rain, wind, horse, mud, cobbles). " 16. A.'. a shade better (in chair) ("i.e." his wife's Sedan chair). " 17. A.'. slowly improving (boat). (By this time they had got to Manhao, and embarked on the dangerous rapids of the Red River. He was nearly drowned, the dug-out twice hitting rocks.) " 18. A.'. Arrived at Ho K'ow. A.'. at night nearly forgotten. Did it in the open late at night. Rather good. {16} March 19. A.'. mediocre (train). " 20. A.'. a bit better. (He arrived at Hai-Phong.) " 21. A.'. about the same. " 22. A.'. bad (sleepy --- sea-sick). He was now on a tramp steamer packed three-deep with pigs.) " 23. A.'. better. (Magnificent Fata Morgana. Shipping, etc., upside down in air above itself. Qy. A sign for me?) (This question suggests that he is getting through the Abyss to that great obligation of a Master of the Temple, "I will interpret every phenomenon as a particular dealing of God with my soul.") (A night of shocking and terrible nightmare.) " 24. A.'. again a shade better. " 25. A.'. good. Vision more convincing. " 26. A.'. still good. " 27. A {sic, s.b. "A.'." ---? WEH Note} poor (heavy sea). (Off Hoi-How.) " 28. A.'. again poor (heavy sea). " 29. (At Hongkong). A.'. poor (indigestion). " 30. A.'. good: very good. " 31. A.'. fairly good. April 1. A.'. poor -- sleepy. " 2. A.'. again poor, in spite of two attempts. " 3. A.'. mediocre (left Hongkong per ss. "Nippon Maru"). (He had sent his wife and child directly by steamer to England.) " 4. I foolishly and wickedly put off A.'. work all day; now it is 1 a.m. of the 5th. By foolish, I mean contrary to my interest and hope in A.'. By wicked I mean contrary to my will. {17} A.'. goodish: lengthy and reverie-like. Yet my heart is well. I spake it audibly. April 5. A.'. vocalized: goodish. (Knocked sideways by malaria; a sharp attack of shivering.) " 6. At Shanghai. A.'. very ethereal. " 7. Bowled clean over by fever; spent p.m. in bed drunk with Dover's Powder. Quite sufficiently ill to excuse slackness: "e.g." I could not even read a light novel. " 8. Feeble but convalescent. A.'. nevertheless pretty good for concentration and sincerity; not notable for result. I think I had better begin to renounce idle things, save where politeness calls, and calls loud. If I take life too easy, the Great Retirement will be harder: on the other hand an asceticism to no instant purpose may exhaust me for the struggle when it comes. One of those rare cases where a "golden mean" looks well. " 9. A.'. at night good: considerable strain in ether. (It is here fitting to mention Fra. P.'s idea of performing this "Preliminary Invocation" of the Goetia.) The preamble he makes a general concentration of all his magical forces, and a declaration of his will. The Ar Thiao section. He travels to the infinite East among the hosts of angels summoned by the words. A sort of Rising on the Planes," but in a horizontal direction. {18} The same remarks apply to the next three sections in the other quarters. At the great invocation following he extends the Shivalingam to infinite height, each letter of each word representing an exaltation of it by geometrical progression. Having seen this satisfactorily, he prostrates himself in adoration. When consciousness begins to return, he uses the final formula to raise that consciousness in the Shivalingam, springing to his feet at the moment of uniting himself with it, and lastly uttering that supreme song of the Initiate beginning: "I am He, the Borneless Spirit, having light in the feet; strong, and the Immortal Fire!" (Thus performed, the Invocation means about half an hour of the most intense magical work imaginable --- a minute of it would represent the equivalent of about twelve hours of Asana.) April 10. A.'. no good (rather tired, especially at night). " 11. A.'. very bad indeed: worried. " 12. A.'. better, but sleepy. Not by any means good, but more impersonal. " 13. A.'. sleepy: in fact dropped off. (He had been doing a magic for a Soror of the Great Order, and exhausted himself.) " 14. (Easter Eve). A.'. mediocre. The Op. of Abramelin being due to commence on Easter Sunday, methinks it would be well to make a certain profound conjuration of A.'. on {19} that day with a view to acquiring a proper knowledge of the Method of the G.'. R.'. The A.'. should be definitely invoked for this purpose with all possible ceremony. Is it not written: "Unto whomsoever shall draw nigh unto Me will I draw nigh"? And, as I have proved, the help of A.'. is already given as if the Op. were successfully brought to an end. Only can this right be forfeited by slackness toward the obligation. From this, then, O Holy Exalted One, preserve me! (The invocation had to wait till to 20th.) April 15. A.'. rather better. " 16. A.'. above average; but little convincing. " 17. A.'. about the same: very tired. " 18. Studying "Liber Legis." A.'. much better; will go to sleep in vision. (The result curious: I woke up several times, and though I cannot at all remember, I know it was thinking of A.'. in some way.) " 19. A.'. fair. After-results again vaguely magnificent --- memory seems quite in vain. " 20. A.'. in the presence of my Soror F. (The results of this and the next invocation were most brilliant and important. They revealed the Brother of A.'. A.'. who communicated in Egypt as the Controller of all this work. Their importance belongs therefore rather to the history of those relations than of this simple invocation- method, and will be dealt with in {20} another place. P. was entirely sceptical of these results at the time.) April 21. A.'. with Soror F. Left Shanghai. " 22. Ill. No regular A.'. but much concentrated thought. Decided to reject results of 20th and 21st, and go on as if they had never happened. " 23. Fair to good. Asked A.'. for sufficient health on voyage to perform invocations properly. (PS. This was granted.) " 24. At Kobe. A.'. fair only; though I invoked all these powers of mine. Yet after, by a strong effort of will, I banished my sore throat and my surroundings, and went up in my Body of Light. Reached a room in which a cruciform table was spread, a naked man being nailed thereto. Many venerable men sat around, feasting on his living flesh and quaffing his hot Blood. These (I was told) were the Adepts, whom I might one day join. This I understood to mean that I should get the power of taking only spiritual nourishment --- but probably it means much more than this. Next I came into an apparently empty hall, of white ivory worked in filigree. A square slim altar was in the midst. I was questioned as to what I would sacrifice on that altar. I offered all save my will to know A.'. which I would only change for its own realization. I now became conscious of god-forms of Egypt sitting, {21} so vast that I could only see to their knees. "Would not knowledge of the gods suffice?" "No!" said I. It was then pointed out to me that I was being critical, even rationalistic, and made to see that A.'. was not necessarily fashioned in my image. I asked pardon for my blindness, and knelt at the altar, placing my hands upon it, right over left. Then one, human, white, self-shining (my idea after all!), came forth and put his hands over mine, saying: "I receive thee into the Order of the ----." I sank back to earth in a cradle of flame. April 15. Yesterday's vision a real illumination, since it showed me an obvious mistake which I had utterly failed to see. The word in my Kamma-work (in Burma) was "Augoeides," and the method "Invoking Often." Therefore a self-glittering One, whether my conscience approves or not, whether my desires fit or not, is to be my guide. I am to "invoke often," not to criticize. Am I to lose my grade of Babe of the Abyss? I cannot go wrong, for I am the chosen one; that is the very postulate of the whole work. This boat carries Caesar and his fortunes. A.'. fair to good; but attention wandered toward close. " 26. A.'. fair. Am convinced I did not go to sleep: yet the end is completely veiled from memory. (Neighbourhood-concentration attained -- ED.) {22} A.'. rather poor; yet a certain clarity of vision of a white one like him of the 25th. April 28. A.'. poor; bodily health imperfect still, yet great clarity of vision in the matter of the four quarters. " 29. A.'. The same thing happens every time: the mechanical part is kept easily, but I fall instantly into a dull reverie or even slumber. This has nothing pleasant or alluring; is curiously impersonal and bewildering. " 20. A.'. exactly the same as yesterday. Will repeat. (It has struck me --- in connection with reading Blake --- that Aiwass, etc., "Force and Fire" is the very thing I lack. My "conscience" is really an obstacle and a delusion, being a survival of heredity and education. Certainly to rely on it as an abiding principle in itself is wrong. The one really important thing is the fundamental hypothesis: I am the Chosen One. All methods will do, if I only "Invoke often" and stick to it.) A.'. repeated. Very good and lucid. (It will be noticed that Fra. P., during this period, seems to have been constantly struggling with his "conscience." He had completely destroyed his intellect; now he was up against the last bulwark of the Ego, the moral self, the tendencies. Notice that in speaking of destruction of the intellect, nothing more is meant than recognition of the vanity of the intellect in {23} relation to the absoute; so also for conscience. Twice two still make four, and killing is still murder: but all this is relative, and relates to the individual in his limitations, not to the absolute). This very simple truth, that the planes are separate, is the greatest of all the discoveries of Fra. P. It is a complete key to life. May 1. A.'. fair. No tendency to sleep. (The O .'. (operation) is a great test of faith and will; not at all of wit. Just what I have always lacked!) Yesterday's attribution of the hexagram given in vision clearly right. The descending triangle is the divine drawing down to man, the wedge of blue splitting matter; the upright triangle is the human flame aspiring. (Compare the doctrine of the two arrows in "Liber" 418.) " 2. Worked hard at day at Comment on "Liber Legis:" lamentably little result. A.'. good, considering excessive fatigue. " 2"bis." (the extra day gained on crossing the 180 Degree.) A.'. good --- vision like the Milky Way in texture. " 3. A.'. mediocre. " 4. A.'. very energetic on my part, intently so, better perhaps than ever before. However (or perhaps because) there was little vision. Indeed, this work of A.'. requires the Adept to {24} assume the woman's part: to long for the bridegroom, maybe, and to be ever ready to receive his kiss; but not to pursue openly and to use force. Yet "the Kingdom of Heaven suffereth violence, and the violent take it by force." May it not be, though, that such violence should be used against oneself in order to attain that passive state? And, of course, to shut out out {sic} all rivals? Help me, thou Holy One, even in this; for all my strength is weak as water, and I am but a dog. Help me, O self-glittering one! draw nigh to me in sleep and in waking, and let me ever be as a wise virgin, and expect thy coming with a lamp of oil of holiness and beauty! Hail, beautiful and strong one! I desire thy kisses more than life or death. May 5. A.'. medium. " 6. A.'. tired and excited, yet with great resolution. Vision good. Aimed at passive attitude. " 7. A.'. good; starry effect concentrating into a brilliant moonlight in my body. " 8. A.'. same effect as yesterday. " 9. A.'. poor. (This begins the railway journey from Vancouver.) " 10. A.'. poor. Am really worn out. " 11. A.'. better --- much reverie; vision not acute. " 12. A.'. not bad. " 13. A.'. purposely done more rapidly than usual. But restful. {25} May 14. A.'. sleepy. Am by no means recovered from the fatigues of this journey. " 15. A.'. mediocre and unwilling. " 16. (Arrived New York) A.'. better but sleepy. I must really buck up. " 17. A.'. better, but "business" is a nuisance, and prevents the mind concentrating. " 18. A.'. The usual thing. I forget about it till late, or at least put it off. A man cannot serve two masters. I began A.'.; then deliberately stopped, as it was a farce. I appoint Sunday form waking to sleeping as a day of fast and penance. Unable, or unwilling, to sleep, recommenced A.'. Elaborate and really not bad. " 19. A.'. most oppressive day --- 96 Degrees --- heat-exhaustion, nearly prostration. A.'. gabbled. My throat "ached," and I was just out of a sodden sleep. " 20. A.'. a shade better; am still pretty ill. " 21. A.'. very tired, very determined, not altogether bad subjectively, but no voice or vision. " 22. A.'. at first disturbed --- with resolution, better vision somewhat, but confused and distorted. (Imagination had been excited by reading Ludlow's "Hasheesh-Eater.") " 23. A.'. in afternoon tired and sleepy. " 24. A.'. not so bad, though most frightfully tired. " 25. A.'. poor in vision. There has been no good work for a long while. Why? {26} May 26. A.'. same as yesterday. Must meditate on cause. (Sailed for Liverpool.) " 27. A.'. Go through after incredible struggle of 1 1/2 hours. " 28. A.'. just a shade better. But my cabin is a little Hell. " 29. A.'. shade better; but still very poor. " 30. A.'. very good indeed. Renewed the terrible vows of this initiation, and was rewarded by the Divine Kiss. O self- glittering one, be ever with me! Amen. " 31. A.'. better than ever yet. Vision quite perfect; I tasted the sweet kiss and gazed in the clear eyes of that Radiant One. My own face became luminous. June 1. A.'. good but interfered with by fatigue. Used much resolution. (And now Fra. P. was to be struck down by an overwhelming blow. It seems almost as if the experiences of May 30 and 31 were to prepare him to meet it.) " 2. A.'. Arrived Liverpool. Heard of Baby's death by letter from ------ and ------. Arrived London, perfectly stunned. (He travelled to London with the friends he had made on the voyage, refusing to allow them to suspect that anything was wrong.) A.'. appropriate in tone, though of course mechanical. I solemnly reaffirmed the oath of mine obligation to perform the operation, {27} offering under these terrible circumstances all that yet remains. Fortunately I am quite unable to think of the thing in detail or as a reality. (He adds a note to this on December 31. "Not 'fortunately' at all. One never gets able to do so. Stupor and pangs get to the limit, and that limit is easy reached by very partial conceptions of one's loss.") June. 3. ... I have live through the day. A.'. a sad mechanic exercise. " 4. A.'. no good. " 5. Practically broke down playing billiards. Have drugged myself. (He was playing with a surgical friend, who insisted on his taking Veronal.) Will do A.'. and sleep. " 6. Went to "Tristan und Isolde." Slept right through from overture to Act II; my neighbour then ejected me for snoring. Did A.'. feebly, in streets. " 7. Went to Plymouth to meet wife. Did A.'. in train. A shade better, and more acquiescence or survival or transcendence --- whichever name you prefer. " 8. Really too ill to do a regular A.'. but struggled through, and repeated vows. " 9. Still breaking down at intervals and staggering from nervous weakness. Dropping off to sleep at odd times and places. A.'. practically nil. {28} June 10. Vain attempts, interrupted by invincible sleep, to do A.'. " 11. Still frightfully ill --- sleep and nightmares. A.'. again conquered by these, though I did my very utmost. " 12. A shade better. A.'. in Turkish bath not bad considering. " 13. A.'. futile. " 14. A.'. a shade better. " 15. A.'. and a further renewal of the Vow. " 16. Went to sleep doing A.'. Am still very ill with throat. " 17. A.'. better. Throat better. " 18. A.'. mediocre. " 19. A.'. I went to sleep, I fancy. " 20. A.'. a shade better. " 21. A.'. poor again. There seems little intention; perhaps owing to my bad health and the general uncertainty of things. " 22. A.'. sleepy but a shade better. " 23. Saw Fra. D.D.S. A.'. much better. " 24. A.'. fair. " 25. Went to sleep trying to do A.'. " 26. A.'. ------------? " 27. Still very bad --- my head aches all over, and my throat. " 28. Still very bad. (There is no further entry till July 4. Fra. P. was evidently utterly broken down. Yet the A.'., though not recorded, was not interrupted.) {29} July 4. Doctors insist on immediate operation. " 6. My throat and head still utterly bad --- no work for these days --- only the pretence of it. Before I had got to the end of the preamble I was almost delirious every time. " 7. Had a Turker and did A.'. in it, though with great discomfort. " 8. To Nursing Home. Unto thee, Adon-ai, do I commit my way. Unto thee, the Augoeides, unto thee the Self-Glittering One! I put my trust in the power that hath devised me as I am for the achieving of a purpose, the Next Step. A.'. rather bad, but done. Being in bed has cured the eternal headache, and the throat is much better. (The doctors were not sure whether Fra. P. was suffering from cancer or tubercle --- pleasing alternative! Probably the real trouble was due to the fall with his horse months before. The microscope failed to reveal its real nature; but it was evidently nothing serious.) " 9. Operation performed with little pain. My display of cowardice (he asked for a drink of water during the operation, which was done with only local anaesthetics. But he had made up his mind not to speak during the operation, unless to make a joke) may partly excused by my general nervous break-down, I hope. {30} A.'. at night, a shade better. Some slight vision. July 10. A.'. at night fair only. " 11. A.'. rather reveresque. " 12. Throat very bad. A.'. futile. " 13. A.'. better (in A. M.) (Twenty-second week of A.'. ends. There ought to be a new current to-morrow.) (The idea was 22 weeks for the 22 letters of the Hebrew Alphabet. So he seeks a new method.) " 14. Avoided invoking A.'. that He might instruct me in Vision. I am in serious trouble. Place, Method, Means, Time, etc. A wakeful night, followed by profound and dreamless sleep (Had spend much thought on A.'.). " 15. Thought a deal of A.'. " 16. Will think, again, not do the formal invocation. " 17. This thinking seems little or no good: but the fault is that the real P. is actually not thinking of A.'. When he is, the invocation is unnecessary; when he isn't it's feeble. What "am" I to do? (Should suggest sticking to it. D.D.S., whom I consulted agrees.) " 18. The new method appears to be a mere dumb aspiration --- a Prayer of Silence continued throughout the twenty-four hours. " 19. Worried all day, but aspired. " 20. Stitches out. Aspiration to A.'. very strong. " 21. Some thought of A.'. {31} July 22. Thoughts of A.'. " 23. Turning to A.'. was turning to sleep, as too often happens. " 24. A day off, apparently. (This means that there is no entry in the original diary. It does not imply that nothing was done, only that nothing was worthy record {sic}, or that such record was omitted. Note the "apparently," as of surprise. " 25. A bad day. (Going out of Nursing Home.) " 26. Went down to stay with D.D.S. " 27. Here we have a most extraordinary entry, which needs explanation and illustration. Fra. P. was crucified by Fra. D.D.S., and on that cross was made to repeat this oath: "I, P----, a member of the Body of Christ, do hereby solemnly obligate myself, etc., to lead a pure and unselfish life, and will entirely devote myself so to raise, etc., myself to the Knowledge of my higher and Divine Genius that I shall be He. "In witness of which I invoke the great Angel Hua to give me a proof of his existence." P. transcribes this, and continues: "Complete and perfect visualization of ..." here are hieroglyphics which may mean "Christ as P---- on cross." He goes on: "'The low dark hill, the storm, the star.' But the Pylon of the Camel ("i.e." the path of Gimel) open, and a ray therein: withal a certain vision of A.'. remembered only as a glory now attainable. {32} {Illustration facing page 32 described: This is a drawing, printed in half-tone and captioned beneath "THE CRUCIFIXION OF FRA. P." The basic outline is a rectangle, narrow horizontally and long vertically. The image is complex, with two main features. There is a figure to the right with the Crown of Amon, standing in a cloud that extends slightly beyond and to the left behind and greatly to the fore, mainly to the right and then low to the left, rising again a bit at the extreme left. This figure is frontal, eyes staring and with a full beard and long mustache. The beard is pointed, mustache strongly curved downward and outward like cattle horns. The face is fearsome of aspect. This figure has a loose robe, hanging over a tight band at the waist. A dagger passes beneath the band with hilt over navel and blade to the right of the picture, ending about hip height. The left arm is straight down, holding a large dark Ankh. The Right hand is extended to the left of the picture, upper arm nearly horizontal but a little below, Forearm is sharply upward and to the front, with hand grasping a phoenix wand near top of shaft, back of hand to the left of picture and fingers curled horizontally over shaft. The Phoenix wand itself faces to the left of the picture, its C-fork base just touching the cloud pattern rising behind the figure. The feet are not visible, owing to the clouds. The other principal figure is a column of light over a hill. This column is narrower at the top and widens to encompass just over half the width of the picture (top width is about one fourth of picture). This column terminates in the hill and in the cloud already described to left and right. On the left side of the picture, outside the column of light and vertical are these characters marked, top to bottom: A shape like a Hebrew letter Bet or Mem with the left riser removed. A shape like "U". A Shape like a capitol "L", but reversed left to right". Lastly, another "U" shape, with a slight line coming from near the top of the right upright and undulating almost to touch the left upright. To the right of the column of light there is a similar array of four letter shapes, apparently the same as those on the left, but with the column and letters simply inverted, top to bottom. These may be from the grid of the "Qabalah of Nine Chambers," in which case they would be LBGK; but the symmetry suggests YHVH. The Column of Light itself contains several features: There is a white circle at the top, truncated by the upper limit of the picture. In it are arrayed the Greek letters Iota, Alpha, Omega. The "I" and "O" are smaller and just below center to left and right. The "A" has its point about center and extends much larger than the others nearly to the lower arc of the circle. This "A" also has dots standing out from its apex and its two leg ends, three in all. This white circle is surrounded by a diffuse ring and rays of light extend from it. There is a strong ray vertically downward, two to either side of it intercepting the column of light at about mid-height, two more short ones above those, then two very short ones above those in turn, and there seem to be from two to three others passing the median of the circle but indistinct. There are letters on either side of the vertical ray, about mid height of the picture: "Or (ray) dO" and below that: "A.'. (ray) A.'. ". This central ray illuminates and encompasses the upright of a crucifiction in the lower third of the picture, rising from the top of the hill. There is a generalized human form as corpus, facing forward on Latin cross. The figure is suggestive of Crowley, but only with a considerable weight loss. In curved wedges of shadow to the left and right of the hill top, within the widening of the column of light, are two canted elongate Latin Crosses with crescent moons horns to top about the intersection of arm and upright. That to the left cants to left and has a black crescent, between and below the horns, on the arm "FUR". That to the right cants to right, white crescent, "FUR" written again as before. The slope of the hill on the left has these words arching just above and along it "Milites Judaei"; to the right "Mater. Johannes. There are off vertical striations in the column to right and left of the vertical ray, beneath A.'. A.'. and above the crucifixion. The hill below the crucifixions has five Hebrew letters in black, forming a the word "Golgotha", GLGThA.} "Humility, Purity, Confidence. "INRI Instar Noli Revelare Ineffabile." But Fra. P. made also a sketch of the vision, which we here copy and reproduce.<> July 28. Twenty-fifth week of A.'. begins. " 29. (A.'. continued evidently, for P. writes.) Perfect the lightning-conductor and the flash will come. " 30. (The diary of P. from this date is now full of hieroglyphics, which are and must ever remain indecipherable. We may gather a certain amount from those passages which are intelligible. He apparently tried repeating the new formula given by D.D.S., conceived perhaps as a mental operation on the lines of that given in "Equinox IV" concerning an egg between pillars.) Aug. 4. About to try the experiment of daily Aspiration in the Sign of Osiris Slain. Did this twenty-two minutes, with Invocation as of old. Cut cross on breast an circle on head. (SCIRE) The vow of Poverty is to esteem noting save A.'. (AUDERE) The vow of Chastity is to use the Magical Force only to invoke A.'. (VELLE) The vow of Obedience is to concentrate the Will on A.'. alone. (TACERE) The vow of Silence: so to regulate the whole organism that so vast a miracle as the Completion of the Great Work excites therein no commotion. {33} N.B. --- To look expectantly always, as if He would instantly appear. Aug. 10. In Sign of Osiris Slain; cut cross and circle as before, renewing vows. Twenty-eight mins. Got the Threshold --- the awful doubt whether one shouldn't walk away and throw up the whole thing --- presented first as a temptation, than as a doubt. Wherefore the cry, "Eli, Eli, lama sabachthani." But got no further --- save from a sense of dew distilling from the Eye in the Triangle by the Ray. " 14. Am still very much below par. Not that I feel bad; but I sleep absurdly after message. (As a matter of fact, he suffered intensely from neuralgia and eye trouble all this summer, with hardly any intermission.) " 18. Reobligated, though ill. (Through the obstruction of a duct in the eye several extremely painful operations were needed, and he was in practically unintermittent pain.) " 25. Reobligated, though ill. Sept. 1. Reobligated, though ill. " 8. Pain too great to record vows, even if I made any. (His practice was evidently to take the vows afresh every week: he seems to have recorded no practices, though he evidently did them daily. The diary is all this time blank of any records of any sort.) " 16. Renewed vows as usual. " 17. Went to A --- P --- H ---, C. {34} (The change of air cured his neuralgia instantly. Henceforth he may be considered well again. He speaks of himself on the 20th as "an absurd but athletic ass," after a night spent wandering about London talking to policemen and night watchmen.) Sept. 21. Did a little Invocation. Inquiring how to invoke A.'. got the instant reply "Often!" --- and only saw later that this was the same old order as before. Which confirms it: discard methods, rituals, etc. (and their contradictions), but do it Often! " 22. D.D.S. visits me. Celebration of the Autumnal Equinox. " 23. Celebration of the Autumnal Equinox. 24-30. (During this period Fra. P. was preparing, under the guidance of D.D.S., a certain ritual of initiation. This was to combine the Eastern and the Western methods. The mind, exalted, fortified, initiated by the Holy Magick, was then in that very state of divine tension to concentrate itself on that Self-glittering One.) It is time to break off for a moment from the Diary to ask the reader to remark how extraordinarily full is this passage of P.'s life. The scene opens on the slopes of Kangchenjanga with the death of five men. It continues with a jungle inhabited by savages, naked, armed with bows and arrows, ignorant even of any language containing so many as three {35} hundred words, and by wild beasts. The next scene is of attempted robbery and murder, and P.'s successful defence. Then comes one of the wildest journeys possible to take on this planet, packed with every kind of adventure and privation. After this, practically continuous ill- health, only interrupted by the most shocking domestic tragedies. Through all this, Fra. P. remains in perfect literal simplicity with his devotion to the Augoeides and his "invoking often." He never flags, never falters, never faints, never fails. Impassive and inexorable as that Nature whom he had defied, he went steadily on with his work. Wealth and health had been torn from him; he was like Job, but even worse tormented; greater than Job, he resisted all without a murmur, and conquered all without a glimmer of self-satisfaction.<> When the Books are opened and the deeds of men are known, who dare say that there shall be found aught to surpass these marvellous months which Fra. P. set to the Operation of the Sacred Magic, to obtaining of the Knowledge and Conversation of the holy Guardian Angel? We return to the Diary --- Oct. 2. (Fra. P. has now retired into the Adytum of God-nourished Silence to some purpose! We transcribe this day's entry; it is probably most important to us. The rest of the year's entries are nearly all of the same kind.) The Stooping Dragon --- the Floor of the ... vide "Alexandra." The Critical Converse. {36} Before this is merely the Concealed At Home with its distinction of gift and graft, and very vagueness, where Apollo and Diana took the place of Mercury. Scortillum, ut mihi tum repente visumst, Non sane inlepidum neque invenustum. Huc ut venimus incidere nobis. Sermones varii. (This means something! For example, the Stooping Dragon was painted on the Floor of the "Vault." In "Alexandra" occur the words "vault on Vera." Hence in the diary the letters S.D. (for Stooping Dragon) will refer to somebody named Vera, or possibly "the true woman," or "true things." As I am ninety-four years old come Martinmas, and have much more of this "Temple" anyhow, I feel justified in leaving the rest of this ingenious cipher to any lunatics who get tired of the Bacon-Shakespeare folly. Anybody who understands this entry of October 6 --- Brassies and Billiards. Council of War. The King's letter to the Queen: "Pussy" the Prince is ill" Paedicabo ego vos et unrumabo XVI. Called on Rev. J. A. Hervey --- is welcome to a copy of the diary.) {37} Oct. 9. Tested new ritual and behold it was very good! Thanked gods and sacrificed for ------ In the "thanksgiving and sacrifice for ..." I "did" get rid of everything but the Holy Exalted One, and must have held Him for a minute or two. I did. I am sure I did. Such is the fragmentary account of what was then the greatest event in Fra. P.'s career. Yet this is an account of the highest of the trances --- of Shivadarshana itself, as we know from other sources. The "vision," to use still the name become totally inadequate, appears to have had three main points in its Atmadarshana stage --- 1. The Universal Peacock. 2. The Universe as Ego. "I who am all and made it all abide its separate Lord," "i.e." the Universe becomes a single and simple being, without quantity, quality, or conditions. In this the "I" is immanent, yet the "I" made it, and the "I" is entirely apart from it. (This is the Christian doctrine of the Trinity, or something very like it.) 3. This Trinity is transcended by an impersonal Unity. This is then annihilated by the Opening of the Eye of Shiva. It is absolutely futile to discuss this: it has been tried and failed again and again. Even those with experience of the earlier part of the "vision" in its fullness must find it totally impossible to imagine anything so subversive of the whole base, not only of the Ego, but of the Absolute behind the Ego. There are, however, many suggestive poetical descriptions which we advise our readers to study. Notable are "Aha!" (passage quoted below) and many portions of Liber LXV, {38} Liber VII, and Liber CCXX. It must be clearly understood that the Bhagavad-Gita, Anna Kingsford, St. John, and all other writers with the possible exception of Lao Tze, describe nothing higher than Atmadarshana. For the first time in the known history of the world there had arisen the combination of the utmost attainment with the intelligence and literary ability to make it comparatively articulate. It is no wonder, then, that we hail Fra. P. as the greatest of all Teachers. This entire experience from the Passing of the Abyss to the Shivadarshana has been so wonder fully described in "Aha!" by Mr. Aleister Crowley, who was privileged to get his material first-hand from Fra. P. himself, that we make no apology for quoting the passage in full. MARSYAS. Ay! Hear the Ordeal of the Veil, The Second Veil! ... O spare me this Magical memory! I pale To show the Veil of the Abyss. Nay, let confession be complete! OLYMPAS. Master, I bend me at thy feet --- Why do they sweat with blood and dew? MARSYAS. Blind horror catches at my breath. The path of the abyss runs through Things darker, dismaller than death! Courage and will! What boots their force? The mind rears like a frightened horse. There is no memory possible Of that unfathomable hell. Even the shadows that arise Are things to dreadful to recount! {39} There's no such doom in Destiny's Harvest of horror. The white fount Of speech is stifled at its source. Know, the sane spirit keeps its course By this, that everything it thinks Hath causal or contingent links. Destroy them, and destroy the mind! O bestial, bottomless, and blind Black pit of all insanity! The adept must make his way to thee! This is the end of all our pain, The dissolution of the brain! For lo! in this no mortar sticks; Down comes the house --- a hail of bricks! The sense of all I hear is drowned; Tap, tap, isolated sound, Patters, clatters, batters, chatters, Tap, tap, tap, and nothing matters! Senseless hallucinations roll Across the curtain of the soul. Each ripple on the river seems The madness of a maniac's dreams! So in the self no memory-chain Or causal wisp to bind the straws! The Self disrupted! Blank, insane, Both of existence and of laws, The Ego and the Universe Fall to one black chaotic curse. OLYMPAS. So ends philosophy's inquiry: "Summa scientia nihil scire." {40} MARSYAS. Ay, but that reasoned thesis lacks The impact of reality. This vision is a battle axe Splitting the skull. O pardon me! But my soul faints, my stomach sinks. Let me pass on! OLYMPAS. My being drinks The nectar-poison of the Sphinx. This is a bitter medicine! MARSYAS. Black snare that I was taken in! How one may pass I hardly know. Maybe time never blots the track. Black, black, intolerably black! Go, spectre of the ages, go! Suffice it that I passed beyond. I found the secret of the bond Of thought to thought through countless years Through many lives, in many spheres, Brought to a point the dark design Of this existence that is mine. I knew my secret. "All I was" I brought into the burning-glass, And all its focussed light and heat Charred "all I am." The rune's complete When "all I shall be" flashes by Like a shadow on the sky. Then I dropped my reasoning. Vacant and accursed thing! {41} By my Will I swept away The web of metaphysic, smiled At the blind labyrinth, where the grey Old snake of madness wove his wild Curse! As I trod the trackless way Through sunless gorges of Cathay, I became a little child. By nameless rivers, swirling through Chasms, a fantastic blue, Month by month, on barren hills, In burning heat, in bitter chills, Tropic forest, Tartar snow, Smaragdine archipelago, See me --- led by some wise hand That I did not understand. Morn and noon and eve and night I, the forlorn eremite, Called on Him with mild devotion, As the dew-drop woos the ocean. In my wanderings I came To an ancient park aflame With fairies' feet. Still wrapped in love, I was caught up, beyond, above The tides of being. The great sight Of the intolerable light Of the whole universe that wove The labyrinth of life and love, Blazed in me. Then some giant will, Mine or another's thrust a thrill {42} Through the great vision. All the light Went out in an immortal night, The world annihilated by The opening of the Master's Eye. How can I tell it? OLYMPAS. Master, master! A sense of some divine disaster Abases me. MARSYAS. Indeed, the shrine Is desolate of the divine! But all the illusion gone, behold The one that is! OLYMPAS. Royally rolled, I hear strange music in the air! MARSYAS. It is the angelic choir, aware Of the great Ordeal dared and done By one more Brother of the Sun! OLYMPAS. Master, the shriek of a great bird Blends with the torrent of the thunder. MARSYAS. It is the echo of the word That tore the universe asunder. OLYMPAS. Master, thy stature spans the sky. MARSYAS. Verily; but it is not I. The adept dissolves --- pale phantom form Blown from the black mouth of the storm. It is another that arises! The result of this upon Fra. P. seems to have been tremendous. On the very next day the last sacrifice was made. {43} Oct. 10. I am still drunk with Samadhi all day. Discovered ... (We need not write his words. Enough it we say that the one person left for him to love was lost, stricken by hereditary vice, a beastliness taught her at the age of 16 by here mother, a clergyman's wife, which, after having lain dormant all these years, was now become rampant and incurable. He had nothing to look forward to but life with one who was in all essential ways a maniac, with no hope of any termination but the asylum or the grave.)<> " 11. To bed with thoughts of A.'. Persistent vision. ... But oh! the constant rapture. ... " 12. ... But oh! ... as before. Did some prayer and fasting, but not enough. " 13. ... Things have "really" lost their value --- I get what Blavatsky describes in the Voice of the Silence as "not quite disgust." " 14. ... certain Samadhic effects linger --- the unreality of things and one's own sense of success, etc. " 16. Samadhi not yet worn off. " 17. But ho! etc., only more so. " 18. Ditto. Note lack of impatience, perfect satisfaction with existing state. ... " 21. I am sill "polarized" a good deal; my "indifference" is pronounced. {44} Oct. 31. This account is almost unintelligible as it stands; so I edit it. He appears to have made the old "Preliminary Invocation." Result rather like Yoga; he gets at once into Pratyahara and then makes Samyama on the Augoeides. "Invoked twice --- terrible agony." And then this note. "Barbarous names. Supreme test ("i.e." to use words which he does not understand), for a man who is "really" praying cannot bring himself to say a ridiculous thing to his God, even on the latter's mandate." (From this it appears as if the Augoeides had told Fra. P. the real meaning of Zoroaster's injunction: "Change not barbarous names of evocation; for they are names divine, having in the sacred rites a power ineffable.")<> "I shall go," continues Fra. P., "and recite 'From Greenland's Icy Mountains' (the most ridiculous thing that occurred to his mind) --- if with faith, Samadhi! ... "No faith, I suppose. Time after time I feel the sickening pangs of dissolution; physically I nearly faint; but I don't get over the bar. ... I am sick, sick! "I retire in disorder pursued by dog-faced demons of all kinds. "Once again I nearly got there --- all went brilliance --- but not quite." Again, "There is nothing but dog-faced demons after I get to bed; but there is always {45} the consciousness behind thoughts. Thus, when the consciousness realizes that 'I am apart from my thoughts,' that thought itself is pictorially shown as a thought." This seems to mean that he again got Atmadarshana; his complaint was the inability to pass beyond. He adds "to this consciousness all thoughts are alike; it would never trouble to command them." "Id est," it is the Peace of the Universe, the Impersonal Absolute. He was That. Note that he got this without any Ritual to speak of; an enormous advance in power of meditation. Nov. 4. Descent into Hell. In the power of the Dweller --- obsession by a devil left by F------ and J------ called "?" (This devil is described in "Sir Palamede the Saracen," Sections XXXVI and XXXVIII. It asks "Is there any Path at all?" and "Are not you a fraud?") Return with great difficulty --- awful pangs --- Eli! Eli! lama sabachthani! N.B. --- I got back to very near Samadhi in the end. (This appears to have been a "natural" meditation arising out of the conversation of F------ the Buzite and J------ the Shuhite!) " 14. Again got into the Samadhi-proximity-state; as it were, without trouble. (Now follows a period of two more months of ill-health of the severest kind, and apparently {46} no work is done. There was, however, much question of his position in the mystic hierarchy. He had the highest attainment known --- and what did it amount to? In the meantime Fra. D.D.S. himself must have attained Samadhi --- presumably Atmadarshana --- for we find this entry.) Dec. 7. D.D.S. writes from Samadhi-Dhatu. (Dhatu --- literally "element" --- is a word chosen to avoid such implications as would be conveyed by "place," "state," and such words.) " 8. D.D.S. still in Samadhi. " 10. D.D.S. dined with me. He thinks my attainment makes me a Master of the Temple. He goes even further and says that I am "the" Master --- the Logos --- the next Buddha. ... This (apparently some ceremony of Rose Croix) purifies and consecrates me, so that I feel "I am the Master" quite genuinely --- without scruple or diffidence. No personality. " 11. Back to B______. D.D.S.'s amazing third letter. (This letter is too long and personal to publish in full; but it contains these words: "How long have you been in the Great Order, and why did I not know? Is the invisibility of the A.'. A.'. to lower grades so complete?") In spite of his illness he managed to do some most formidable work during this December. There is, however, nothing further in the diary of interest to our present purpose. {47} But it is most important to remark that although acclaimed as a Master of the Temple, as one who has passed utterly through the Abyss, as a Brother of the A.'. A.'. itself, he steadfastly refused to accept the hard-won grade for three years more. ("To be continued") {48} HIS SECRET SIN INSCRIBED ADMIRINGLY TO ALEXANDER COOTE HIS SECRET SIN "Inscribed admiringly to Alexander Coote." THEODORE BUGG had made England what she is. The last forty-two years had elevated him from errand-boy to biggest retail grocer in the Midlands. Twenty-eight years of wedded happiness had left him with a clear conscience, a five-year old grave to keep in order "To the memory of my beloved relict," as he had written until the clerk suggested a trifling alteration, and a strapping daughter just turned twenty. I wish I could stop here. But there is a rough side to every canvas, and Theodore Bugg had forgotten all about England, and what she is, and how he had made her. Or if the good work was going on, it was subconscious. He was standing by the gilded statue of Jeanne d'Arc, his mouth wide open, his Baedeker limp in his perspiring hand. "She's riding astride!" The molten madness throbbed in his brain. "She's got man's clothes on!" The shocking truth must out: Theodore Bugg had come to Paris for Pleasure! He had only been able to spare two days, the Sunday and Monday of Whitsuntide. He had travelled by the night boat on Saturday, arriving in Paris on Sunday morning --- the first step downward! The air of Paris intoxicated him; the Grands Boulevards ate into his moral fibre like a dragon chewing butter; and though he had not actually 'been in' anywhere, he felt the atmosphere of the music-halls as Ulysses {51} heard the Sirens. He was fortunately tied to the mast of his ignorance of French and his fear of asking anybody such a very peculiar question, or he would certainly have discovered and visited the Moulin Roughe. As it was, Joan of Arc was very much more than was good for him. He stared, fascinated as by a basilisk, his eyes starting further and further from his head as his moral sense dragged his body backwards along the Rue de Rivoli. By this means he cannoned into a worthy Frenchman (who refused to take him seriously) and so was shocked into himself. He pulled out his watch. Only an hour and a half to catch his train. Just as he was beginning to enjoy himself, too. What a shame! He couldn't even send a telegram without letting somebody know where he was --- and at home they supposed him to be visiting a business acquaintance in Shropshire. I'll have a mementum, thought he, if I die for it. I'll --- I don't care. I may as well be hung for a sheep as a lamb --- I'll go the whole hog. I know there's shops about here. So, turning, in his excitement and determination, he saw --- when you invoke the devil he is usually half-way to you --- a shop window full of photographs of the pictures and sculptures of the Louvre. He looked up and down the street --- the sight of a top hat might have saved him even at the eleventh hour. But no! nothing that looked in the least like an Englishman, even to his overheated fear of discovery. He peered and dodged about for a little like a man stalking dangerous game, {52} and then, with sudden stealth, his back to the door, pushed down the lever and slid into the shop. "Avvy-voo photographiay?" he said hurriedly, with averted face. "Certainly, sir," replied the shopkeeper in perfect English. "What does Monsieur require? Photographs of Paris, of Fontainebleau, of the Louvre, of Versailles?" But English would not serve the turn of Theodore Bugg. He nearly bolted from the shop. An English voice --- it was almost Discovery! "Kerker shows," he muttered doggedly enough, though his head hung lower than ever. "Kelker shows tray sho. Voo savvy? --- tray tray sho --- par propre!" The shopman, not yet old enough to master his disgust at the familiar incident, brought forward several books of photographs. "Perhaps Monsieur will find there what he requires," he said coldly. Furtively and hurriedly, his glance divided between the forbidden book and the shop-door, his only safguard from intrusion the thought that nobody who entered would be in a position to throw stones at a fellow-culprit, Theodore Bugg turned over the pages. The book began mildly enough with the winged Victory and only entered the rapids with La Gioconda. Thence, Niagra-like, one plunge to the abyss --- the Venus de Milo. The blood flame to his face; his breath came hot and quick. {53} With fumbling fingers that trembled with excitement he withdrew the photograph from its leaf and half showed it to the proprietor with a whispered "Comby-ang?" "Trente sous," said the shopman in his most rapid French. And in English, "We take English money here, sir; ten shillings, if you please. May I wrap it up for you?" But Bugg had thrust it into his inner pocket, and, pressing a sovereign into the man's hand, dashed without looking behind him from the shop, eager to put time and space between himself and his compromising position. He hurried to his hotel, not without many a suspicious glance over his shoulder, and packed his bag. He had ten minutes to spare. He locked the door carefully, sat down with his back to the light, and pulling the photograph from his pocket, indulged in a long voluptuous gloat. Then the boots knocked with the news of his cab, and Bugg, nobler than Lord Howard of Effingham, thrust his treasure into his pocket, unlocked the door and cried "Venny!" II. Theodore Bugg, a year later, was paying the price of his fall. He had allowed Gertrude to attend Art Classes, although he knew it to be wrong. But he had grown to fear his daughter, and --- on such a point especially --- he was incapable of fighting her. For there were times when he tried to persuade himself that there was "nothing wrong in it." A brother churchwarden had looked a little askance when the news of Gertrude's "advanced ideas" had come; but Theodore had {54} stoutly and even a little sternly rebuked him with the original remark: "To the pure all things are pure." It was knowing when to be bold that had made Theodore the fine business man he was. And very bold it was, for conscience makes cowards of us all. The secret shame of his orgies! Every week-night --- once even on a Sunday! --- after everyone had gone to bed, he opened the little safe in the wall at the head of his bed, and drew forth the obscene picture from its envelope marked "In case of my death or disability THIS PACKET is to be DESTROYED UNOPENED. T. Bugg." Then he would sit, and hold it in his hot hands, and gloat upon the evil thing, lifting it now and again to his mouth to cover it with greedy, slobbering kisses. And afterwards, when it was safely locked up again, he would undress with a certain unction. Once even he attempted --- with the aid of a bath towel --- to take the pose before the mirror. And he saw nothing ridiculous in that, just as he saw nothing beautiful in the photograph. Nakedness is lust: so ran his simple gospel of aesthetics. Shame quickened him, too, to measures of expiation or precaution. He read family prayers twice a day instead of once, and he took the chair at the Annual Meeting of a Society for Sending Out Trousers to Converted Hindoos. As everybody in the Midlands knows, "Hindoos" are Naked Savages. And he discharged a groom for whistling on Sunday. But if these expedients salved his conscience, they did nothing to quell Gertrude's incipient tendency to independence {55} of thought and action. There had been a very unpleasant scene when he threw into the fire a book from Mudie's (I thought one could have trusted Mudie's!) called 'The Stolen Bacillus,' which he understood to be of a grossly immoral tendency. (Nasty filth about free love or something, isn't it?) Theodore Bugg was not a sensitive man; excess of intuitive sympathy had not made his life a hell; but he felt that his domestic relations were strained. Especially since "that Mrs. Grahame" had evinced a liking for Gertrude. Her husband's colonelcy was the gilding of the pill; but the pill was a bitter one, for Mrs. Grahame went motoring and even golfing on Sunday instead of going to Church, and once or twice had taken Gertrude with her, to the scandal of the neighbourhood. Colonel Grahame, too, rather got on Bugg's nerves, in spite of the "honour of his acquaintance." Such thoughts went dully through his mind as he waited in the garden for his daughter to come in to tea from the "Art Class." But when she arrived, portfolio in hand, her beauty and the splendour of her long easy swing determined him to be gracious. Under such circumstances conversation is apt to be artificial; but Gertrude was gay and garrulous, and the tea went very pleasantly until her father's eye unluckily fell on the portfolio. "And what has my little fairy been doing lately?" he asked with elephantine lightness. "Oh, sketches mostly, father. This week we're copying from old Greek masterpieces, though. Let me show you, father, dear." She opened the portfolio and turned over the {56} leaves. "I'm getting on splendidly. Mr., Davis thinks I ought to go to Paris and study properly. Do let me." "How can you think of such a thing, Gertrude? A daughter of mine! Study properly!!! No indeed! A little sketching is a nice accomplishment for a young lady, but ---" His jaw dropped. A thin, graceful pencil sketch it was that he clutched in frenzied fingers; but he could not mistake the subject. "Wretched girl," he shouted, "where did you get the --- the --- the --- Damn it all, what d'ye call it? --- the --- ay! that's it! --- the model for this vile, filthy, lewd, obscene, lustful thing? Damn it! you're as bad as Cousin Jenny! (Cousin Jenny was a blot on the 'scutcheon of the Buggs). You're a harlot, miss!" And then, with an awful change as the truth came home to him: "O my God! O my God! Damn it!" he screamed, "how did you get the keys of my little safe?" The girl had frozen colder than the stone, but there was a new light in her eye, and if the curl of a lip could tread a worm into the dust, that lip was hers and that worm the author of her being. She had withdrawn as one who comes suddenly upon a toad, and the first flaming of her face had died instantly to deadlier ice. Bugg saw his mistake, his masses of mistakes. There being but one more to make, he made it; and, finding himself in the frying-pan of discovery, leapt into the fire of things irrevocable and not to be forgotten. His fat, heavy-jowled, coarse face all twitching, he fell on his knees and clasped his hands together. "So you found me out? Don't, don't give away your poor old father, Gertie! My little Gertie!" {57} There was a silence. "Excuse me, father," said the girl at last, "but I've just had a glimpse of you for the first time in my life, and it's a bit of a shock. I must think." And she stood motionless until her hapless father attracted her attention by backing into his wicker chair. "Don't touch holy things," she snapped suddenly, taking the sketch from his nerveless hand, and replacing it reverently in the portfolio. The action seemed to decide her. "I'll give you an address to send my things to," she said, and walked out of the garden. Theodore Bugg sat stunned. "Holy things," she had said. She called that lustful French photograph holy! Was this Original Sin; or was it that strange new thing people were talking about --- what was it? Ah! heredity. Heredity? His secret sin become her open infamy? Truly the sins of the fathers were visited on the children! By this time he was upstairs and in his bedroom. He must destroy the accursed thing; he must destroy --- Ah! yes. He had contaminated Gertrude by having such a thing in his house. He must be the Roman father, and --- what would a Roman father do? He had the match alight, but he could not put it to the edge of the packet. Then the silence of the house hit him; he knew that his daughter would never return, and in a fit of rage he trampled on the envelope like a wild beast mauling a corpse. {58} He thrust it into the empty grate, lit the paper frills, watched all blaze up. Then, gulping down a sob, he went to the drawer of a cabinet and pulled out the revolver which he had bought (and loaded, under the shopman's guidance) against burglars. Yes, he must kill himself. He drew back the hammer. Cold sweat beaded his flabby face. He could not; and anyhow, how did one? He thought of many stories of people who had shot themselves ineffectively. He felt for his heart and failed to find it, wondered if it had stopped and he were dying, had a fit of fear paralysing all his will. He thought of himself lying dead. "No, by God! I can't do it!" he cried, and flung the pistol back into the drawer. As luck would have it, the weapon exploded. The bullet broke his jaw, tore away four molars, smashed the cheek-bone, pulped the right eye, and, glancing from the frontal bone, found its billet in the ceiling. He lost consciousness and fell. His head struck the grate where yet smouldered the ashes of the photograph. It was three months before he recovered, and then with only half a face to face the world with. He still thinks that Gertrude gave him away, for the street-boys have taken to calling him "old Venus." But he is wrong; the boys have their aesthetic reasons for the name. Gertrude in any case is much too busy to bother her head about him; for, after a year in the Latin Quarter, if she has failed to surpass Degas and Manet and O'Conor, she has at least conquered the great pianist Wlodywewsky, and it {59} takes her all her time to manage him and keep the baby out of mischief. Theodore Bugg needs no help of hers in his moral sculpture of the destinies of England. ALEISTER CROWLEY {60} LONG ODDS How many million galaxies there are Who knows? and each has countless stars in it, And each rolls through eternities afar Beneath the threshold of the Infinite. How is it that will all that space to roam I should have found this mote that spins and leaps In what unutterable sunlight, foam Of what unfathomable starry deeps Who knows!? And how this thousand million souls And half a thousand million souls of earth That swarm, all bound for unimagined goals, All pioneers of death enrolled at birth, How were they swept away before my sight, That I might stand upon the single prick Of infinite space and time as infinite, Who knows? Yet here I stand, climacteric, Having found you. Was it by fall of chance? Then what a stake against what odds I have won! Was it determined in God's ordinance? Then wondrous love and pity for His son! Or was it part of an eternal law? Then how ineffably beneficent! Each thought excites an ecstasy of awe, A rapture rending the mind's firmament. {61} Infinity --- yet you and I have met. Eternity --- yet hand in hand we run. All odds that I should lose you or forget, But, soul and spirit and body, we are one. Is this the child of Chance, or Law, or Will? Is None or All or One to thank for this? It will not matter if thanksgiving fill The endless empyrean with a kiss. ALEISTER CROWLEY {62} DOCTOR BOB A SKETCH BY MARY D'ESTE and ALEISTER CROWLEY PERSONS OF THE SKETCH DOCTOR ROBERTS ("Doctor Bob") MRS. ROBERTS, "His wife" DOCTOR FIELDING JANE SKIRING . : "Patients" WILL STANLEY . TWO GENTLEMEN A MANSERVANT DOCTOR BOB A SKETCH BY MARY D'ESTE and ALEISTER CROWLEY ["The Scene represents the waiting-room of" DR. ROBERTS' "house. Doors L.," "R., and C. Door L. leads to dining-room; door R. to entrance-hall; door C. to consulting-room. This is a wide double door, which when open shows the doctor's bureau, chairs, and other usual furniture." "Curtain may be used instead of door if more convenient."] "The waiting-room has a large table, with illustrated journals, &c. There are easy chairs, but no other furniture. On the table lie the hat and stick of a patient who is closeted with" DR. BOB. "Time 2.30 p.m. A bright winter afternoon." "Enter the" SERVANT, "preceding" DR. FIELDING, "who is wearing his motor coat and cap." The" SERVANT "goes through to Door L., and returns with" MRS. BOB, "who goes to greet" DR. FIELDING "warmly, while the" SERVANT "goes out R. and closes door."] MRS. B. How good of you to come so promptly! Dr. F. I could never respond quickly enough to a call from you. I should have been here ten minutes earlier, but the Daimler doesn't like so much snow in the streets. {65} MRS. B. How perfectly sweet of you! Dr. F. I hope this is not professional; at least, I'm sure there's nothing the matter with you. MRS. B. Heavens, no! I have health enough for six. Dr. F. And there's nothing wrong with Dr. Bob? MRS. B. Nothing serious; he has had a bit of a cough this month back. Dr. F. Heaven help him if he has to make his own diagnosis --- you know we call him Doctor Doom'em! MRS. B. It's just that I want to talk to you about. Dr. F. You don't mean to say you mind? MRS. B. Mind! It's driving me mad. Dr. F. But he's the greatest consultant we have; nobody ever comes to him while there's a chance anywhere else. MRS. B. Yes; but whatever other drug he gives them, he never gives them hope. Dr. F. But they come for his opinion. MRS. B. And don't want to know it. Dr. F. Perhaps it would be better if they didn't. MRS. B. That's it; that's what's driving me mad. I see them come there one after another, some cheerful, others desperate; some looking healthy, some looking half dead already; some hoping, some doubting; all fearing. But one and all go away hopeless, utterly hopeless. I could bear it better if his were not so great a name. But he's right --- he's always right. That's what's so terrible --- he's alway's right! Dr. F. Come, come! Don't break down, Mrs. Bob! MRS. B. Wouldn't it be better to let them go on blindly to the end? Think of them watching and waiting! Think {66} of the drawn faces, and the ghastly stare into the eyes of Death! Think of their ears strained if perhaps they may hear his stealthy tread! Their tongues licking their parched lips --- oh, is there no hope? Then, at least, is there no mercy? Dr. F. I should be inclined to deceive them nearly always. I'm sending him a girl this afternoon. Hang it! I must have his opinion, and yet I hesitated --- long --- over the wisdom of the course I was taking. She hasn't any idea of how seriously ill she is; the shock might kill her. I begged him in my note to spare her the full knowledge. MRS. B. Poor child! Dr. F. Well, if he says there's no hope...... You know her, I think --- Jane Skiring? MRS. B. The little school teacher. Oh! I'd no idea she was so ill. I "am" sorry. ["The consulting-room door opens, and an elderly man, whose hat and stick are on the table, comes out. His face is drawn and his eyes haggard." "He takes no notice of the people present, or of his hat and stick, but goes straight out, R. The banging of a door is heard. Enter the" Servant, "running; picks up the hat and stick, and runs out after him." Dr. Fielding "and" Mrs. Bob "exchange glances significant of shocked pain." "The consulting-room doors being now wide open, the audience can see" Dr. Bob "sitting at his bureau. He rises, and comes down stage, heartily, cheerfully, masterfully."] Dr. B. Hullo, Fielding! Glad to see you. Just got your note before lunch; I'll find out for sure what's up. Pretty girl --- pity! See that old boy just went out? A typical Brightic; fellow who devilled his own kidneys. Ha! ha! ha {67} I wonder if he'll see that Christmas turkey --- ha! ha! ha! Hullo, dear! Didn't see you, little white mouse! Let's have coffee, dear, and the brown brandy. No more patients for a bit. Come along, Fielding, eh? ["He leads" FIELDING "to the consulting-room, while" MRS. BOB "goes out L."] Dr. F. This is an exceptional case, old man. I do hope you won't frighten her. Dr. B. Great God! always the same old story. They never come to me until the rest of you have finished them, and then it's my candid opinion you want. Then you get it, by Heaven! and instead of blaming yourselves, or the patient, or the disease, you blame me. Why don't you give me a chance? Why don't you bring them while there "is" hope? You all look upon me as the undertaker --- Doctor Doom'em, isn't it? --- because you are afraid to tell the patient what nine times out of ten you know as well as I do. Doctor Doom'em! Dr. F. Now, old man, don't get excited. Dr. B. Excited! Why my life would be one long hell if I hadn't chosen a very simple method. Tell the truth. I'm not a lawyer, paid to tell lies. Tell the truth. Then I've done my part; my conscience is clear; I eat hearty and sleep sound. Dr. F. But is it always best to tell the truth? May you not sometimes overlook a grain of hope, and kill it by your diagnosis? ["Enter" MRS. BOB "with coffee." MRS. B. I can't believe it is right to send away people smashed. Dr. F. Yes; you're a hanging judge. {68} Dr. B. I only record the effect of the verdict of the jury --- twelve good symptoms and true. MRS. B. I can never forget seeing young Joe Whitney when he came from you. He had the face of a lost soul. And the next day the papers had the news that he had shot himself. Dr. B. Well, what of that? He saved himself about four months of the most persistent and horrible torture that the mind of a devil could imagine......People wonder why doctors are nearly always Atheists! MRS. B. Oh, Bob! Dr. B. In his place I should have done as he did. Dr. F. No, you wouldn't. You'd sit in a corner with your teeth clenched, waiting and watching and recording, killing each hope as it was born, yet wishing to God that you dared hope --- even though you knew it to be vain. Dr. B. There's where you are wrong. What's the use of lying and cheating? I never saw any good come of it. You tell a man he may get well this year --- next year --- sometime --- never --- like a silly girl blowing a puff-ball. Pah! MRS. B. If you only had sympathy, Bob dear, if you only had imagination! If you only could realize what these people really feel when you condemn them! Dr. F. And hope is the best medicine; at least it helps the man to live out the little life that remains to him. An artist might finish his creation. Dr. B. Oh, artists! Another set of liars! Dr. F. A doctor will go on with his work better if his brain is not clouded with his own mortal fear. Dr. B. Rot! if he's finished, he'd better finish. And besides, despair can often do more than hope. Put the {69} biggest coward in the world in a tight enough corner, and he'll show his teeth, and very likely win out. "(He coughs.)" By the way, have a look at this throat, will you? There's a little chronic irritation somewhere. Dr. F. Why, of course. ["The bell rings." Dr. B. A patient, hang it all! I must leave you to talk to Nan. Send 'em along! ["He goes into consulting-room and closes the door." MRS. B. He's set on this telling the truth. Dr. F. Oh, it's wrong: I know it's wrong. There's always a chance in the most hopeless cases. MRS. B. Can't we --- can't we make him see it? Dr. F. But how? ["Enter" SERVANT, "showing in" WILL STANLEY. W.S. "(surprised)" How do you do, Dr. Fielding? Dr. F. I didn't expect to see you here; I thought you were better months ago. W.S. So I was --- in fact I am --- on the mother insisted on my seeing Dr. Bob. I guess he won't find much wrong with me! MRS. B. Oh, you mustn't mind even if he does. Doctors live on people's fears. Dr. F. "(laughing)" Oh, Mrs. Bob, come now! W.S. They can't frighten me; but they do mother. She wants to coddle me all the time. Dr. F. You're a No. 1 size pet. W.S. Rather; I'm the strongest man in college. If this silly old heart hadn't started to play the goat. [DR. BOB's "bell rings." SERVANT "enters, shows" WILL STANLEY "into consulting-room, closes doors, returns, and goes out."] {70} Dr. F. Poor devil! I've known for months that it was all over with him. MRS. B. Oh, how dreadful! He's not twenty yet. Dr. F. He never will be. MRS. B. In my mind I can see him coming out; I can feel and understand. Oh, why won't Bob let him take hope to his mother? Dr. F. It's a shame. It's silly, useless cruelty. I'd like to punch Bob's head......oh! I beg your pardon, Mrs. Bob --- if he breaks down that fine boy's courage. MRS. B. Oh, I quite agree with you. Dr. F. Then I say that he'd be all the better for a dose of his own medicine. ["Silence. Then" MRS BOB "clasps her hands, gives a little laugh, and cries out."] MRS. B. Oh, I've got such a good idea. ["The bell rings. Enter" JANE, "ushered by" SERVANT. Dr. F. Well, here you are, Jane. How splendid you're looking to-day. Fit as fit, eh? JANE. It's this weather. I do love the snow. I'm as happy as happy; every fibre of my being quivers with joy. How do you do, Mrs. Roberts? MRS. B. I'm so glad to see you. I'm so sorry to see you. JANE. Oh, it's nothing. Dr. Fielding tells me it's sure to be all right. Dr. Bob --- oh, I mean Dr. Roberts --- will say the very worst he can, and then we've got to hope for the best. Dr. F. Yes. I always get his opinion; and then we're sure to err on the safe side. Eh? MRS. B. Yes; but he's so anxious to make people take proper care, and follow his instructions absolutely. {71} JANE. Yes, of course. I know I've been careless. Dr. F. Yes, yes. A bit of a fight is the very thing to do one good. ["Enter" Will Stanley, "his hair dishevelled, a wild look in his eyes. He does not see" Mrs. Bob "and" Jane, "who are up L. at back of stage, but addresses" Dr. Fielding, "who is at table."] W.S. I say, doc., it's all up. Dr. F. Nonsense. Cheer up, old son. It's never as bad as Dr. Bob makes out. W.S. Yes; I'm finished. God! but this will break up the mother. Dr. F. Then you mustn't tell her. W.S. I'm not going to. But she'll guess. Mothers seem to feel things. Look here, doc., I'm on for a night with the Indians. I'll have forgotten about it myself by to-morrow. That's the best way. Dr. F. I'm with you. And in the meantime, remember we doctors know very little. MRS. B. "(coming forward)" I wouldn't believe the whole lot of them if they said I had to die to-morrow. Dr. F. Quite right. [DR. BOB's "bell." SERVANT "enters and shows" JANE "into consulting-room."] Dr. F. I'll be with you in a moment, Jane (Jane "nods and smiles and goes in.") Take my word for it, Will, there's always hope. I'll see you at the Club at 8 o'clock. W.S. Right you are! "(Seriously and pathetically)" And thank you so much for --- lying to me! {72} ["He bows to" MRS BOB, "shakes hands with" DR. FIELDING, "and goes out R." MRS. B. Another victim! Dr. F. It's a shame! MRS. B. Will you stand by me? Dr. F. You know I will. What is it? MRS. B. Let's teach him a lesson. I've got a splendid idea. It isn't hardness of heart; but he doesn't see clearly. I want to make him feel and understand what it is that he's doing. Dr. F. And how do you propose to do it? MRS. B. Well, you know he asked you to look at his throat. Tell him it's something terrible, that he's got to die! Can you think of anything? Dr. F. Why, of course, cancer! MRS. B. "(shocked)" Oh! Dr. F. Cancer of the throat has just such slight symptoms. Nobody can tell without examination. MRS. B. Oh, you don't think it really might be that? Dr. F. Not one chance in a thousand. But he'll believe me if I tell him that that is what it is......Do you really wish me to do it? [MRS. BOB "and" DR. FIELDING "look at each other steadily. From within the consulting-room comes the sound of a cry, a fall, and overturned furniture."] MRS. B. Yes, I do. ["The consulting-room door bursts open." Dr. B. "(in doorway)" Here, Fielding! [FIELDING "goes in." JANE "is lying on floor in utter collapse. Both doctors work had on her with heart massage and" {73} "injections, at last recovering her sufficiently to bring her out".] Dr. B. Here, Nan, tell them to light the fire in the spare bedroom! [MRS. BOB "goes out." DR. BOB'S "telephone on bureau rings." DR. BOB "goes to it."] Dr. B. Half a minute, Fielding. Look after her. [JANE "gasps and opens here eyes." JANE. You've been lying to me. Father of Heaven! I don't want to die. I cannot be so ill as he says! Dr. F. No, dear child, no. The fact is --- er --- er --- well, we've just discovered he's a bit mad, do you see? Listen to me, Jane. Jane. Oh, I'm trying to. Dr. F. He says the same thing to everybody --- it's his mania. Don't believe a word of it. Jane. No, no. {"She collapses again." DR. BOB "replaces telephone receiver, and comes forward. He and" DR. FIELDING "carry" JANE "out L. Outer bell." SERVANT "ushers in a patient. Enter L." MRS. BOB "in a state of violent excitement."] Mrs. B. Go! go! Why will you stay in this house of death? ("The" Patient "manifests surprise.") Go! go! I say. My husband can see no more patients to-day. ["She shows him out, returns to centre of stage, breaks out crying, and goes off L. as" DR BOB "and" DR. FIELDING "return. Their loud voices are heard arguing without."] Dr. F. It might have killed her; and it very nearly did. Dr. B. Look here, Fielding, this is too bad. Hang it, if you'd brought me the girl a year ago I might have cured her. {74} Dr. F. And now you've killed her. Dr. B. I killed her? Well, let me tell you, you killed her yourself. You let her think that she was not as bad as she was; that led her to neglect herself, and now you bring her to me with about a cubic inch of lung left to breathe with, and expect me to tell her that she'll live to be ninety. It's this infernal system of lying that's at the bottom of all the trouble. Dr. F. Well, she'll die now, for sure. ("They are now in the consulting-room"). By the way, shall I look a that throat of yours? Dr. B. Yes, I wish you would. It's very slight, but it's been hanging about for a month. ["He sits and throws his head back for the examination, which" DR. FIELDING "begins." MRS. BOB "comes in L., sees the two men, and draws back, facing audience, with a pleased expectant smile"]. DR. F. Whew!..............My God! "He draws himself up with a gesture of utter agony."<> Dr. B. What's the matter? Dr. F. My God! Pull yourself together, old man. I've bad news for you. Dr. B. "(gone white)" It's you that need to pull yourself together. Come, out with it! It isn't.......it isn't....... Dr. F. Yes, it is. Dr. B. Cancer? Dr. F. Cancer. Oesophagus involved, too; it's no use operating even. You haven't a month. {75} MRS. B. "(aside)" What splendid acting! Dr. B. Oh, my God! ("He falls back in his chair, sick and limp.") Dr. F. I'm sorry --- I'm awfully sorry --- but it's true. Dr. B. Oh, my poor wife. Here! Think! Think! How shall we ever break it to her? ("He rises and staggers out of the consulting-room. Seeing" MRS. BOB "he stops." Mrs. B. ("pretending not to notice his agitation") Well, dear, and what does Dr. Fielding say? Dr. B. ("hoarsely") Nan, I hardly like to tell you. Oh, Nan, it's the very worst. It's the most malignant form of cancer. I haven't a month to live. ("Wildly") Ha! ha! ha! Dr. Doom'em doomed at last! ("Breaking down") Oh, Nan, Nan, what am I to say to you? And what am I to do about my work? Mrs. B. You've been working too much, dear. I dare-say it's not really very bad; and the rest will do you good. Dr. B. A pretty long rest. From now to the Day of Judgment. And you have nothing better to tell me than the same old lies! Lies! Lies! Here, I've work to do. Good God! --- I've work to do. ["He rushes into the consulting-room and bangs the door." MRS. BOB, "hiding her face in her hands to cover her laughter, rushes off L., followed by" FIELDING, "his face white and sad. He hesitates a moment, stops, and says (aside)" I can't tell her --- I daren't tell her. I must keep up the farce. ["The door banged by" DR. BOB "swings open on the rebound, and he is seen at his bureau arranging papers. He completes this work methodically; then goes to a drawer, picks out a hypodermic syringe, and fills it, injects his arm. He" {76} "then comes to the table, opens a box of cigars, and selects one, then puts it back with a little laugh and takes and lights a cigarette."] Dr. B. Ten minutes! ["He seats himself comfortably, and puffs at the cigarette. A long pause." MRS. BOB "and" DR. FIELDING "return."] Mrs. B. I must tell him --- I must tell him! He's suffering too much. ("Runs in.") Bob!...... What is it? Dr. B. I have about seven minutes of life left, Nan. I could not bear to let you see me suffer for a month. Mrs. B. What do you mean? Oh, don't you see it was all a joke? We wanted you to understand how the people felt when you condemned them. There's nothing the matter with you. Dr. B. More of your lies. You've killed me with your lies now. I've injected cobra venom, and nothing can save me. Good-bye, Nan! ["She is dazed, staggers, and falls into his arms, fainting."] A pleasant joke, Fielding. Well, you never had much sense. ["He falls." FIELDING, "distracted, walks about, waving his arms in despair." DR. BOB "dies." MRS. BOB "recovers, and kisses and embraces the corpse, sobbing."] Mrs. B. I've killed my husband! I've killed my husband! Dr. F. Mrs. Bob, I can spare you one sorrow. It was no joke. Your husband really had cancer. Mrs. B. Oh, you can't lie to me! CURTAIN. {77} IN LIMINE (IGNOTLUM PER IGNOTIUS) O Rose of Death, open thy petals wide! Aching with infinite sweetnesses within To crush the wavering insect, and to win From the deep crimson heart of thee a tide Of wondrous Life; as when the Crucified, Hanging in shame to expiate all sin. Found in the dying thief a soul akin To His own soul. Is not all Truth allied? O miracle of miracles sublime, That all created things should sink to climb! O mystery incarnate of the soul, That dies but to be born anew! The whole One monstrous effigy of Life, that Time Scrawls with fantastic hands from pole to pole. ETHEL ARCHER. {78} THE WOODCUTTER {79} THE WOODCUTTER PLACIDE GERVEZ was a woodcutter, like his father and grandfather before him. It is to be supposed that Nature was weary of the procession, for Placide had never married, but lived alone in his hut in the forest of Fontainebleau, just too far from the borders for it ever to be worth his while to go into a village for a drink except on very special occasions. He had even been overlooked for military service; and the Prussians had come and gone without interfering with his chopping. He could not read or write, and his language had many less than half a thousand words. In such conditions he deserved his Christian name. In the forest even an hour calms the most turbulent spirit; a day will cure most worries; and a week with an axe may be recommended to neurasthenics as more than the equivalent of the most expensive Weir-Mitchell treatment and rest-cures. If fashionable doctors could afford to be honest, they would order work-cures for nine-tenths of their patients. Forty-eight years with an axe in the forest had turned Placide Gervez into a mixture of Stoic, Cynic, and Epicurean; he boasted the simplicity and fortitude of each in respect of pain, propriety, and pleasure. The droning hum of the forest, broken rarely by the birds --- magpie, crow, cuckoo, and nightingale --- meant nothing to him in the summer; nor did the monotonous drip depress him in the winter. The ringing thud of his axe and the crash of the {81} murdered tree were neither history nor tragedy to him; the comic and the pastoral were equally sealed books, for the forest has neither satyrs nor shepherds. He had no sport, since in his boyhood his father had thrashed him for throwing his axe at a stag; and no society, for the nearest forester thought him a boor. He chopped to live, and lived to chop. It was the philosopher of the Rue de Chevreuse who cast the grain of sand into the wheels of this approximation to the solution of the problem of perpetual motion. The philosopher was really a painter, but so bad a painter that he was only known as a theorist in the cafe which supplied his creme de menthe. There he would hold forth interminably on God and man. Blessed with such means as a mediocre father's devotion to cutlery and an only son had supplied, it was his habit on occasion to descend into the country. Picture him, if you please, as very short and moderately fat, middle-aged at thirty-two, clad in a bourgeois suit and an artist's tie, a red handkerchief under a black felt hat upon a bushy head garnished with a little beard and moustache, perspiring in a sandy and interminable bridle-path leading from the Long Rocher to nowhere in particular. These walks he would undertake (a) for his health, (b) to absorb the beauties of nature --- as he would often demonstrate. Yet the greatest of philosophers are not always logical, and he would have been compelled to discover other reasons for his choice of company. This consisted of a lady whose age was rendered only more uncertain by her efforts to nail conjecture to the number 25. Her hair paled visibly from {82} the scalp, and her neck darkened visibly from the chin. She had made the fortune of India in rice powder, and of China in vermilion. The extravagance of her person and attire, exaggerated even for the Cafe d'Harcourt, the fortress whence her sallies, was in Fontainebleau a thing to make earth's guardian angels throw up the sponge. This was a summer's afternoon; and the strange pair, encountering Placide Gervez as he chopped, accosted him. The philosopher, whose irrelevant name was Theophraste Goulet, drew out a cigarette and offered it to his intended victim. It is impossible in a polite nation to leave a man until you have finished the cigarette he gives you --- a man, if he was a man, once gave me an Irish cigarette, but that story is a separate cheque --- and Placide could not have cut that knot save with his axe. However, in the first pause of the voluble ass for breath, he pointed to his work, uttered the adjective "Hard," and continued to chop. However, the purport of the discourse --- in a highly condensed form --- was a follows. God is good, was the First Postulate of Theophrastus. Hence, all God does is good. Hence, since God made man, He meant man to do good. Hence, man should do good. Agreed. Then, what is good? The necessities of life are good, for otherwise no other good were possible without them. Food is good, shelter is good, all that tends to the health of the individual and the reproduction of the species is good. For if not, let food be bad, let art be good. Then, since artists need food, good is based on bad, which is absurd. Agreed, then, that necessary things are good. Yes; but are {83} these the only good? No; for these benefits absorb only part of the time and energy of man. Is it good to chop wood? Yes, undoubtedly; but it is also good to render woodcutting in art. Then why should not the woodcutter be an artist? Why should he not chop miracles of carving? The Michael Angelo of Fontainebleau? Why not? What does Browning say? "I want to know the butcher paints, the baker rhymes for his pursuit," and so on. Very well; then what do you do that is truly good? That is, unnecessarily, supererogatively, and therefore superlatively good? You, my friend! You chop wood. Good. You cherish a fair wife; you have strong children to defend the fatherland. Good again. You eat, you drink, you make merry: all good. But do you achieve fame? No. Glory? No. Are you a great saint? No. A great artist? No. A great sinner? No. Nothing great? No. Very well, then: not good. Rise up, man! (the peroration) Be not slothful, be ambitious! Be statesman, artist, divine, strategist, inventor; nay, thief or murderer, if you will! But do not be content to chop wood! During this quarter of an hour of eloquence his was not the only discourse. The fair friend of the philosopher, eager to impress men in her way as he in his, and equally omnivorous, was busy with Placide Gervez. First a sidelong glance struck armour quite impenetrable to such assault, quickly followed by smiles first secret and then open, gestures at first subtle and at last unmistakable, finally by the unspeakable grimace of the tongue which she had learnt in her time at the red-shuttered convent in the Rue des Quatre Vents. Her triumph was that once the woodcutter struck aslant, and swore. {84} Theophraste ended his discourse, and, pleasantly parting, sauntered off with his mistress, arm-in-arm. Neither of them give their victim another thought. Out of the wood they went, and (thank God!) out of the story. But Placide leant upon his axe and stared after them. In his brain one thought only remained, which Theophraste might have formulated logically as "Some men do not chop wood." And in his heart and eye was a dull animal lust. Two strangers had come to his soul's Inn. There being only one room, he put them to bed together, in this form of something like it: "Chop --- chop --- chop --- chop; I'm sick of it. Even if I had a fine girl from Paris like that, what could I do but chop --- chop --- chop --- chop?" For the first time in his life he went home half an hour earlier than his custom, to the accompaniment of a terrific thunderstorm that rolled up from the valley of the Loing and fell like night upon the forest, like a dark winter's night that afternoon of May. He was wet to the skin before he reached his hut. Opening the door, he glowered with dull surprise. Equally wet, standing in one corner and wringing out a blouse, was a girl of about twenty years old, an Amazon maid. He could see that she was a lady --- that is, that she was not a villager; but he had no means of knowing that she was the Honourable Diana Villiers-Jernyngham-Ketteringham. Placide spoke a patois that a Parisian might have surmised to be Cherokee, and Diana's boarding-school French would have been given up by that Parisian as no earthly language at all. {85} She told him that she was staying at the Savoy Hotel at Fontainebleau, and had gone for a walk and lost her way in the forest; and she asked him how far was it to the nearest village, and would he please take her there, and she would give him money. All this while Placide lit his fire, and proceeded to cook beans. He did not understand her, or try to understand her. There was a strange animal in his hut, possibly a human animal; it might like beans; he would offer it beans. It was not his affair; his affair was to chop --- chop --- chop --- chop. Diana was a little afraid of this silent beast at first. But the offer of food seemed kindly, and she ate some beans lest he should take offence, found them surprisingly good, nodded satisfaction, and even asked for more. This part concluded, she went to the door. The rain poured unceasingly; the forest stood in pools; and it was too dark to tell one tree from another. The woodcutter joined her, shook his head, said "far" and "to-morrow," and pointed to a heap of straw. This strong-minded young lady knew when to bow to the inevitable; she took an armful of the straw, and retiring with it to the other end of the hut, made the sleep sign which every savage understands, and lay down. Placide Gervez grunted assent, and lying down with a surly "Bon soir" dropped instantly to sleep. How was he to know what dreams would echo his quarter of an hour with the two philosophers of Paris? About eleven o'clock the next morning some the well-horsed search-party from Fontainebleau reached the hut. {86} At the door, as carefully stacked as the rest, they found the severed limbs of the Honourable Diana. And in the forest the cheery, ringing thud of his axe led them to Placide Gervez, quietly, manfully chopping. They told him of a Widow Lady in Paris who could beat him at his own game. ALEISTER CROWLEY. {87} LA FOIRE. I. La Geante. Ah! je suis fou d'amour pour la grasse geante, Du rire sardonique et des regards hautains, Demangeaisons de l'ame et cancere des reins! Les nichons sanglantes, la crevasse beante M'attirent, me collent a la noire et la puante Peau qui sent d'Afrique tout le velours malsain, De cruante, de mort, d'eunuque, de putain, La nuit tragique, affreuse --- et oh! mais enivrante! Sale et sale, ton corps! Ton ame crapuleuse Vaut bien l'amphisboene des mares veneneuses: --- Que je m'y noye, sucer de tes impurs crachats L'immondice d'enfer, d'ou demon, tu sortis Y perdre les enfants d'un Dieu aneanti Par sortilege noir de tes poilus sabbats! {89} II. La Naine. Monstre effrayant, plus vil que tout autre animal, Corps comique --- ecrase d'un ventre de catin! --- Chef d'oeuvre de blaspheme, enfante du Malin, Insecte infecte, honteux et quand meme banal, J'ajoute ton portrait au cortege infernal De mes amours pourris. Ton glabre et libertin Caresse vaut l'ivresse --- oh! verse-moi le vin! Un tel careme fait oublier le carnaval. C'est l'amour? le degout? le luxure? la haine? Je n'en sais rien: le Dieu qui t'a difforme, naine, Me jette dans ton lit, me soumet, corps et ame, A tes pieds, a l'amour brutal et hysterique. Ce baiser a la fois ridicule et lubrique Evoque de Satan l'image --- et le dictame! BARBEY DE ROCHECHOUART. {90} PROFESSOR ZIRCON MURIEL MADDOX was a blonde frail piquant thing, a fluffy baby of nineteen easy summers. But she was a hard-working orphan, too, with no relations but a semi-mythical brother on the Yukon who had not found enough gold to send her any; and she earned her living --- two pounds a week --- as violinist to the splendid tea-parties of the Hotel Escoffier. Her liking for Professor Zircon was little more than a child's, though the shaggy-headed old analyst told another story to his brother experts at the War Office. And indeed, though her nature was incapable of great passion, what she had she gave, and to the innocence of a child added a dog's fidelity and trust. Professor Zircon was a happy old man; he called her his Chloride of Gold. Muriel means salt, you know, he would explain to the fellows at the club, and salt is a compound of hydrochloric or muriatic acid --- I wonder if we shall produce a little Zirconium Chloride! At this jest thus elaborated he was wont to laugh seven time a week; and trot happily back to his house in Kensington for dinner. Seven times a week he would let himself in through the laboratory and pretend surprise when he found Muriel reading a novelette in his own armchair. "What, what! and how the deuce did you get in?" or "Tut! tut! my dear madam, to what am I indebted for the honour of this visit?" or "I beg a thousand pardons, madam, I really thought this was my house," and Muriel, genuinely pleased and amused, would enter into the little comedy, {91} always ending up with kisses in the old armchair, and a dainty dinner. This had continued for nearly three years with no interruption but once when the Professor's wife, from whom he had long been separated, succeeded in getting into the house on some pretence, and creating a very considerable uproar before the professor and his butler could master her rage. She was a big muscular woman from Australia with the body of a tiger and the temper of a snake. She would have made a winning fight of it but for Zircon's adroit sortie to the laboratory and timely return with a bottle of chloroform. The professor dined alone that night; at the very outset of the battle Muriel had fled in tears to the little room in Walham Green where she lived under the alleged guardianship of a most paunchy ex-dresser. No other incident disturbed the ripples of their harmless, petty liaison. Even the earlier rumours of the brother in Alaska had died down to folk-lore. The Professor had never got away from his work in time to hear her play the fiddle; anyhow, he hated music. Nor had Muriel ever stayed too late to alarm her landlady, who thought she played at supper as well as at tea. The illness of the Secretary of War alarmed only the German Ambassador, who could not be positive that in case of his death an accident might not happen and a capable person be appointed to the post. The annoyance of his death --- telephoned to the Office at three o'clock one afternoon --- was concentrated on Professor Zircon, torn away from a compound with half the Greek Alphabet dotted about its name by a white-haired little Colonel who {92} assured him that it really wasn't decent. "We won't go to the Club, dear man. We'll just drop in at the Escoffier for tea." The Professor grunted an assent; but he was more than half pleased. He wondered what his fairy looked like in her butterfly wings. The lounge of the Escoffier was full of people; but right across the room Professor Zircon could see Muriel with cornflowers in her yellow-ashen hair and her simple muslin dress. But she wore the diamonds he had given her, a string of starlight at her neck. How well he remembered that evening! He had taken her into the laboratory and heated up some sugar with sulphuric acid, loving her amazement as it swelled and blackened. "That is carbon now," he had said, "if we could only crystalize it, what splendid diamonds we could have! But we can't --- not to any effect. Diamonds are always found in a kind of blue mud --- I suppose there can't be any here?" leading her to a box full of modelling clay which he used in some of his experiments. And he made her dive and dirty her dear little fingers ever so, before she ran against the necklace. And when they retrieved it quite, and washed it, and he put it round her neck for her very own! She played in her demure, modest way; not very good, but pleasing enough to people who only wanted an excuse for not having to think sufficiently to talk while they wolfed "foie gras" and watercress, muffins and eclairs, cheesecakes and hot buttered toast. And she seemed to care as little for them as they for her. The Professor and the Colonel had risen to go. {93} "That's my little Muriel --- I call her the Spirit of Salt --- ha! ha! ho!" "A damn nice little bit of fluff --- damn lucky boy!" growled the Colonel, winking at a chorus girl (in two thousand pounds worth of furs) whose salary was thirty shillings a week. Suddenly the Professor paled. A last glance over his shoulder showed him that a bearded man had risen and was handing a flower to Muriel. And Muriel was blushing and trembling with some emotion too profound to estimate, but clear enough to the analyst. When a man has detected a thousandth of a grain of atropine in the carcass of a barmaid, he does not hesitate to read the heart of a girl. And as a Government expert he was clothed with official infallibility --- a triple buckler. He went on casually talking to the Colonel for a few minutes before politeness allowed him to throw himself into a moving taxicab and roar his address at the astonished driver. It was the first time he had come home to an empty house since he had picked up Muriel on an omnibus and carried her off to a discreet Italian restaurant near Sloane Square where a flask of Chianti emptied to the bottom had left not a dreg of discretion. The arm-chair shocked him. This was the last time that she would sit in it, the false little harlot! The eternal emptiness of things, the unbreakable solitude of life, struck a chill to his marrow. How was he to know that only by uttermost surrender of the self to the Beloved can that curse be broken? {94} Then a gleam of sanity crossed the bigoted scientific mind of the man. She might be able to explain. But he brushed away the idea. How can a fact ever be upset? Credulity itself is reason compared to the mind of the logician who has once allowed emotion to infect his brain, who has missed the factor of the personal equation. The idea returned. So long she had sat there in her childish purity that the conservatism of his hard old brain reacted. It could not be. Things could not change. Yet? In the upshot he was English enough to try her before condemning her, German enough to lay a trap for her in the very nature of that trial. His consideration passed from judgment to execution, and his face set like a mask. Ultimately he went to a small safe in the wall, took out a half-hoop diamond ring, and dropped it into the coal-scuttle. Reward or punishment! Either the old trick --- or a new one! He turned on his heel and went softly into the laboratory. Meanwhile Muriel Madox tripped along from the Escoffier in the bright February air. Her heart was very light and very anxious. The incident of the afternoon --- should she tell the Professor? Concealment was foreign to her nature; for the first time in her life she hesitated. How would it affect their relations? It would be better to think it over, to sleep on it. It never occurred to her for a moment that the Professor might already know. In the end she decided to say nothing; but so absorbed had been her tiny brain in its little problem that {95} she forgot the obvious corollary of removing the flower from her dress. She was nestled in the arm-chair when the old analyst tiptoed into the room and clapped his hands over her eyes. "Who is it?" said he gaily. "Why , you're Jack from Alaska, of course," she answered, laughing. "Guess again?" And the child guessed the German Emperor, and Lewis Waller, and everyone else she could think of. "Wrong." "Wrong." "Wrong." "Why," she cried, jumping up and facing him, "it's Professor Zircon! The last person in the world I should have expected to find here!" She threw her arms round his neck and called him a "dear silly." "Well, what's the news, child?" "No news. I'm so sorry the chief's dead." "Doesn't matter to me. What a pretty flower in your dress!" She had an instinct of sudden and terrible danger; and lied instantly. "I bought it for your buttonhole." And she fastened it there. Professor Zircon called her a sweet, thoughtful fairy, and gave her a kiss. Such a shudder ran through him as rarely stirred his veins. He had some flash of memory, of Judas, perhaps, signalled across the forty years since he had heard the legend of the Gospels at his mother's knee. "But there is news!" he added gaily. "I'm going to show you my great discovery. I've found out how to make {96} diamonds. Just crystallizing coal, you see; so simple when you know how to do it. Wait a minute! And he fetched a small electric machine from the laboratory and solemnly made it spark in the coal-scuttle. There! he announced triumphantly. Now we'll see if we've managed to crystallize any coal" So the child began to hunt in the scuttle, and in a few minutes found the ring glittering in its dusty setting, like the eyes of a snake in the jungle. "Oh, you darling!" she cried. "Oh, you old fraud! You said nothing about making gold! "Ah! that's a little accident," replied the Professor. "Discoveries never come singly." "And is it really for me? All my very own?" "Who else should it be for, darling?" "You're a darling sweet boy." "Run away and wash your hands! I've warmed up your own element for you, you dear little Spirit of Salt!" She ran gleefully into the laboratory. On the bench stood the basin she had used so often, with the soap and towels neatly at its side. She seized the soap, and plunged both hands into the nearly boiling hydrochloric acid. Then she turned her head to him, her mouth a tragic square, incapable even of uttering even a shriek. "How will you play the fiddle," screamed Zircon, "with no fingers? How will you play the harlot? I saw you and your lover. There's his flower!" He flung it at her. "But I'm even with you --- Oh! I'm even with you!" And he foamed into a spate of the filthiest abuse. It broke the spell. Scream after scream broke from her {97} mouth until, choking with their very volume, her voice broke to a strangled yell, and the agony of the acid bit into her soul. She fell on the floor fainting. "Vile thing!" screamed Zircon, spurning her with his foot. He choked: his brain fell suddenly clear with the lucidity of intellect. He walked into the dining-room, and whistled as he walked. There he sat down. The next move in his infernal revenge was the waking of Muriel, and that might be soon or late. He had not calculated the effect of waiting; his nerves cried out. For the first time he had a glimpse of the doctrine of eternal punishment --- perceived that the resurrection of the body was no necessary condition. Tortured, he gazed upon the second hand of his watch. He could have sworn it stopped, when it shook and staggered on with the importance of Big Ben, and he realized that his own time-sense was radically upset. He wondered if it was the same with her --- the devil in him gloated. "A gentleman to see you, sir!" said he butler, opening the door. "He wouldn't give his name!" "I'll see him," said Zircon, as blithe as a lark. "Show him in!" In strode the bearded stranger of the afternoon. "You damned scoundrel!" he addressed the smiling Professor. "So this is where my sister spends her evenings! Be good enough to explain ----" He broke off, for the Professor had thrust both hands deep into his trouser pockets and leant back against the bookcase, laughing, laughing, laughing. ALEISTER CROWLEY {98} A BRIEF ABSTRACT OF THE SYMBOLIC REPRESENTATION OF THE UNIVERSE DERIVED BY DOCTOR JOHN DEE THROUGH THE SKRYING OF SIR EDWARD KELLY PART II THE FORTY-EIGHT CALLS {99} A.'. A.'. Publication in Class B. Imprimatur: N. Fra A.'. A.'. THE FORTY-EIGHT CALLS OR KEYS "These are Most Solemn Invocations." Use these only after other invocations. Key tablet hath 6 calls, 1 above other 5. 1: Governs generally as a whole the tablet of Union. Use it "first" in all invocations of Angels of that tablet, but not at all with other 4 tablets. 2: Used as an invocation of Angels e h n b representing governance of Spirit in the tablet of Union: also precedes, "in the second place," all invocations of the Key tablet Angels. Not used in invocations of 4 other tablets. 3, 4, 5, 6: Used in invocations of Angels of Tablet of Union, "also" of angels of 4 terrestrial tablets, thus --- 3: Used to invoke Angels of the letters of the line e x a r p. For those of Tablet ORO as a whole and for the lesser angle of this tablet, which is that of the element itself, viz. i d o i g o. So for others --- The remaining 12 Keys refer to the remaining lesser angles of the tablets, the order of the elements being Air, Water, Earth, Fire. Pronounce Elemental language (also called Angelic or Enochian) by inserting the next following Hebrew vowel between consonants, "e.g." e after b (bEth), i after g (gImel), a after d, etc. {101} THE OPENING OF THE PORTAL OF THE VAULT OF THE ADEPTS. HB:P.R.K.Th. PAROKETH, the Veil of the Sanctuary. The Sign of the Rending of the Veil. The Sign of the Closing of the Veil. [Give these.] Make the Invoking Pentagrams of Spirit. In the number 21, in the grand word HB:AHYH; In the Name HB:YHShVH, in the Pass Word I.N.R.I., O Spirits of the Tablet of Spirit, Ye, ye, I invoke! The sign of Osiris slain! The sign of the mourning of Isis! The sign of Apophis and Typhon! The sign of Osiris Risen! L. V. X., Lux. The Light of the Cross. [Give these.] In the name of I H V H A L V H V D O Th, I declare that the Spirits of Spirit have been duly invoked. The Knock 1 --- 4444. {102} THE FIRST KEY<> OL sonuf vaoresaji, gohu IAD Balata, elanusaha caelazod: sobrazod-ol Roray i ta nazodapesad, Giraa ta maelpereji, das hoel-qo qaa notahoa zodimezod, od comemahe ta nobeloha zodien; soba tahil ginonupe pereje aladi, das vaurebes obolehe giresam. Casarem ohorela caba Pire: das zodonurenusagi cab: erem Iadanahe. Pilahe farezodem zodenurezoda adana gono Iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape Piamoel od Vaoan<>! Zodacare, eca, od zodameranu! odo cicale Qaa; zodoreje, lape zodiredo Noco Mada, Hoathahe I A I D A! 86 words in this Enochian Call. [Invokes the whole Tablet of Spirit.] THE FIRST KEY I REIGN over ye, saith the God of Justice, in power exalted above the Firmament of Wrath, in whose hands the Sun is as a sword, and the Moon as a through thrusting Fire: who measureth your Garments in the midst of my Vestures, and trussed you together as the palms of my hands. Whose seats I garnished with the Fire of Gathering, and beautified your garments with admiration. To whom I made a law to govern the Holy Ones, and delivered ye a Rod, with the Ark of Knowledge. Moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: {103} whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of righteousness and truth! Move therefore, and shew yourselves! Open the mysteries of your creation! Be friendly unto me, for I am the Servant of the same your God: the true worshipper of the Highest! 169 words in this English Call. THE SECOND KEY ADAGITA vau-pa-ahe zodonugonu fa-a-ipe salada! Vi-i-vau el! Sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-to lores-el-qo turebesa ooge balatohe! Giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu IA-I-DON. Torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozadazodame vaurelar; lape zodir IOIAD! THE SECOND KEY CAN the Wings of the Winds understand your voices of Wonder? O you! the second of the First! whom the burning flames have framed in the depth of my Jaws! Whom I have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of Righteousness! Stronger are your feet than the barren stone: and mightier are your voices than the manifold winds! For you are become a building such as is not, save in the Mind of the All-Powerful. {104} Arise, saith the First: Move therefore unto his servants! Shew yourselves in power, and make me a strong Seer-of-things: for I am of Him that liveth for ever! [Invokes: The File of Spirit in the Tablet of Spirit. E --- the Root of the Powers of Air. H --- the Root of the Powers of Water. N --- the Root of the Powers of Earth. B --- the Root of the Powers of Fire. The Four Aces.] THE OPENING OF THE TEMPLE IN THE GRADE OF 2 Degree = 9 Square GIVE the Sign of Shu. [Knock.] Let us adore the Lord and King of Air! Shaddai El Chai! Almighty and ever-living One, be Thy Name ever magnified in the Life of All. (Sign of Shu.) Amen! [Make the Invoking Penta- . AHIH. gram of Spirit Active : AGLA. in these names: . EXARP. [Make the Invoking Penta- . gram of Air in these : IHVH. names: . ShDI AL ChI.] And Elohim said Let us make Adam in our own image, after our likeness, and let them have dominion over the fowls of the air. In the Names of IHVH and of ShDI AL ChI, Spirits of Air, adore your Creator! {105} [With air-dagger (or other suitable weapon) make the sign of Aquarius.] In the name of RPAL and in the Sign of the Man, Spirits of Air, adore your Creator! [Make the Cross.] In the Names and Letters of the Great Eastern Quadrangle, Spirits of Air, adore your Creator! [Hold dagger aloft.] In the Three great Secret Names of God, ORO IBAH AOZPI that are borne upon the Banners of the East, Spirits of Air, adore your Creator! [Again elevate dagger.] In the Name of BATAIVAH, great King of the East, Spirits of Air, adore your Creator! In the Name of Shaddai AL Chai, I declare that the Spirits of Air have been duly invoked. The Knock 333 --- 333 --- 333. THE THIRD KEY MICAMA! goho Pe-IAD! zodir com-selahe azodien biabe os-lon-dohe. Norezodacahisa otahila Gigipahe; vaunud-el-cahisa ta-pu-ime qo-mos-pelehe telocahe; qui-i-inu toltoregi cahisa i cahisaji em ozodien; dasata beregida od torezodul! Ili e-Ol balazodareji, od aala tahilanu-os netaabe: daluga vaomesareji elonusa cape-mi-ali vaoresa "cala" homila; cocasabe fafenu izodizodope, od miinoagi de ginetaabe: vaunu na-na-e-el: panupire malapireji caosaji. Pilada noanu vaunalahe balata od-vaoan. Do-o-i-ape mada: goholore, gohus, amiranu! Micama! Yehusozod ca-ca-com, od do-o-a-inu noari mica-olazoda a-ai-om. Casarameji gohia: Zodacare! Vaunigilaji! od im-ua-mar pugo gelapeli Ananael Qo-a-an. 80 words in this Enochian Call. {106} THE THIRD KEY BEHOLD! saith your God! I am a circle on whose hands stand Twelve Kingdoms. Six are the seats of living breath: the rest are as sharp Sickles, or the Horns of Death. Wherein the creatures of Earth are and are not, except (in) mine own hands; which sleep and shall rise! In the First I made ye stewards, and placed ye in twelve seats of government: giving unto every one of you power successively over the 456 true ages of time: to the intent that from the highest vessels and the corners of your governments you might work my Power, pouring down the fires of Life and increase continually on the earth. Thus you are become the skirts of Justice and Truth. In the name of the same your God, lift up, I say, yourselves! Behold! His mercies flourish, and (His) Name is become mighty among us. In whom we say: Move! Descend! and apply yourselves unto us as unto the partakers of His Secret Wisdom in your Creation. 167 words in this English Call. [Invokes: Exarp; the whole Tablet of Air. The angle of Air of Air. The Prince of the Chariot of the Winds. {107} THE OPENING OF THE TEMPLE IN THE GRADE OF 3 Degree = 8 Square GIVE the Sign of Auramoth. [Knock.] Let us adore the Lord and King of Water! Elohim Tzabaoth! Elohim of Hosts! Glory be to the Ruach Elohim which moved upon the Face of the Waters of Creation! AMEN! [Make the Invoking . AHIH. Pentagram of Spirit: AGLA. Passive and pro- : nounce these names:. HCOMA.] [Make the Invoking . Pentagram of Water : AL. and pronounce: . ALHIM TzBAVTh.] And Elohim said: Let us make Adam in Our image; and let them have dominion over the Fish of the Sea! In the Name of A L, Strong and Powerful, and in the name of ALHIM TzBAVTh, Spirits of Water, adore your Creator! [Make Sigil of Eagle with cup.] In the name of GBRIAL and in the sign of the Eagle, Spirits of Water, adore your Creator! [Make cross with cup.] In all the Names and Letters of the Great Quadrangle of the West, Spirits of Water, adore your Creator! [Elevate cup.] In the three great Secret Names of God MPH ARSL GAIOL that are borne upon the Banners of the West, Spirits of Water, adore your Creator! {108} [Elevate cup.] In the Name of RAAGIOSEL, great King of the West, Spirits of Water, adore your Creator! In the name of Elohim Tzabaoth, I declare that the Spirits of Water have been duly invoked. The Knock. 1 --- 333 --- 1 --- 333. THE FOURTH KEY OTAHIL elasadi babaje, od dorepaha gohol: gi-cahisaje auauago coremepe "peda," dasonuf vi-vau-di-vau? Casaremi oeli "meapeme" sobame agi coremepo carep-el: casaremeji caro-o-dazodi cahisa od vaugeji; dasata ca-pi-mali cahisa ca-pi-ma-on: od elonusahinu cahisa ta el-o "calaa." Torezodu nor-quasahi od fe-caosaga: Bagile zodir e-na-IAD: das iod apila! Do-o-a-ipe quo-A-AL, zodacare! Zodameranu obelisonugi resat-el aaf nor-mo-lapi! THE FOURTH KEY I HAVE set my feet in the South, and have looked about me, saying: are not the thunders of increase numbered 33, which reign in the second Angle? Under whom I have placed 9639: whom none hath yet numbered, but One; in whom the Second Beginnings of Things are and wax strong, which also successively are the Numbers of Time: and their powers are as the first 456. Arise! you sons of Pleasure! and visit the earth: for I am the Lord your God; which is and liveth (for ever)! In the name of the Creator, move! and shew yourselves as {109} pleasant deliverers, that you may praise him among the sons of men! [Invokes: hcoma; the whole tablet of Water. The Angle of Water of Water. The Queen of the Thrones of Water.] THE OPENING OF THE TEMPLE IN THE GRADE OF 1 Degree = 10 Square GIVE the Sign of the God SET fighting. Purify with Fire and Water, and announce "The Temple is cleansed." [Knock.] Let us adore the Lord and King of Earth! Adonai ha Aretz, Adonai Melehk, unto Thee be the Kingdom, the Sceptre, and the Splendour: Malkuth, Geburah, Gedulah, The Rose of Sharon and the Lily of the Valley, Amen! [Sprinkle Salt before Earth tablet.] Let the Earth adore Adonai! [Make the Invoking Hexagram of Saturn.] [Make the Invoking Pentagram of . AHIH. Spirit Passive, and pronounce: AGLA. the Names: . NANTA.] [Make the Invoking Pentagram of . Earth, and pronounce this : ADNI MLK.]. Name: . And Elohim said: Let us make Man in Our own image; and let them have dominion over the Fish of the Sea and over the Fowl of the Air; and over every creeping thing that {110} creepeth upon the Earth. and the Elohim created ATh-h-ADAM: in the image of the Elohim created They them; male and female created They them. In the Name of ADNI MLK, and of the Bride and Queen of the Kingdom; Spirits of Earth, adore your Creator! [Make the Sign of Taurus.] In the Name of AVRIAL, great archangel of Earth, Spirits of Earth, adore your Creator! [Make the Cross.] In the Names and Letters of the Great Northern Quadrangle, Spirits of Earth, adore your Creator! [Sprinkle water before Earth Tablet.] In the three great secret Names of God, MOR, DIAL, HCTGA, that are borne upon the Banners of the North, Spirits of Earth, adore your Creator! [Cense the Tablet.] In the name of IC-ZOD-HEH-CA, great king of the North, Spirits of Earth, adore your Creator! In the Name of Adonai Ha-Aretz, I declare that the Spirits of Earth have been duly invoked. The Knock. 4444 --- 333 --- 22 --- 1. THE FIFTH KEY SAPAHE zodimii du-i-be, od noasa ta qu-a-nis, adarocahe dorepehal caosagi od faonutas peripesol ta-be-liore. Casareme A-me-ipezodi na-zodaretahe "afa;" od dalugare zodizodope zode-lida caosaji tol-toregi; od zod-cahisa esiasache El ta-vi-vau; od iao-d tahilada das hubare "pe-o-al;" soba coremefa cahisa ta Ela Vaulasa od Quo-Co-Casabe. Eca niisa od darebesa quo-a-asa: fetahe-ar-ezodi od beliora; ia-ial eda-nasa cicalesa; bagile Ge-iad I-el! {111} THE FIFTH KEY The mighty sounds have entered into the third angle, and are become as olives in the Olive Mount; looking with gladness upon the earth, and dwelling in the brightness of the Heavens as continual Comforters. Unto whom I fastened 19 Pillars of Gladness, and gave them vessels to water the earth with her creatures; and they are the brothers of the First and Second, and the beginning of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the First, the Ends, and the Contents of Time. Therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? Our Lord and Master is the All-One! [Invokes: Nanta; the whole tablet of Earth. The angle of Earth of Earth. The Princess of the Echoing Hills, the Rose of the Palace of Earth.] THE OPENING OF THE TEMPLE IN THE GRADE OF 4 Degree = 7 Square GIVE the Sign of Thoum-aesh-neith. [Knock.] Let us adore the Lord and King of Fire! Tetragrammaton Tzabaoth! Blessed be Thou! The Leader of Armies is Thy Name! AMEN! {112} [Make the Invoking Pentagram of. AHIH. Spirit Active, and pronounce: AGLA. the Names: . BITOM.] [Make the Invoking Pentagram of . ALHIM Fire, and pronounce: : IHVH TzBAVTh. . [Make the sign of Leo with censer (or other suitable weapon).] In the name of MIKAL, archangel of Fire, Spirits of Fire, adore your Creator! [Make the Cross.] In the Names and Letters of the Great Southern Quadrangle, Spirits of Fire, adore your Creator! [Elevate censer.] In the three Secret names of God, OIP TEAA PDOCE, that are born upon the banners of the South, Spirits of Fire, adore your Creator! [Lower and lift censer.] In the Name of EDELPERNA, great King of the South, Spirits of Fire, adore your Creator! In the Name of IHVH TzBAVTh, I declare that the Spirits of Fire have been duly invoked. The Knock. 333 --- 1 --- 333. THE SIXTH KEY GAHE sa-div cahisa "em," micalazoda Pil-zodinu, sobam El haraji mir babalonu od obeloce samevelaji, dalagare malapereji ar-caosaji od "acame" canale, sobola zodare fa-beliareda caosaji od cahisa aneta-na miame ta Viv od Da. Daresare Solpetahe-bienu. Be-ri-ta od zodacame ji-mi-calazodo: sob-ha-atahe tarianu luia-he od ecarinu MADA Qu-a-a-on! {113} THE SIXTH KEY THE Spirits of the fourth angle are Nine, Mighty in the Firmament of Waters: whom the First hath planted, a torment to the wicked and a garland to the righteous: giving unto them fiery darts to vanne the earth, and 7699 continual workmen, whose courses visit with comfort the earth; and are in government and continuance as the Second and the Third --- Therefore hearken unto my voice! I have talked of you, and I move you in power and presence, whose works shall be a song of honour, and the praise of your God in your Creation! [Invokes: bitom; the whole tablet of Fire. The Angle of Fire of Fire The Lord of the Flame and the Lightning, the King of the Spirits of Fire.] THE SEVENTH KEY RA-ASA isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe Qui-inu. Enai butamonu od inoasa "ni" pa-ra-diala. Casaremeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. Soba lonudohe od nuame cahisa to Da o Desa vo-ma-dea od pi-beliare itahila rita od miame ca-ni-quola rita! Zodacare! Zodameranu! Iecarimi Quo-a-dahe od I-mica-ol-zododa aaiome. Bajirele papenore idalu-gama elonusahi-od umapelifa vau-ge-ji Bijil-IAD! {114} THE SEVENTH KEY THE East is a house of Virgins singing praises among the flames of the first glory wherein the Lord hath opened his mouth; and they are become 28 living dwellings in whom the strength of man rejoiceth; and they are apparelled with ornaments of brightness, such as work wonders on all creatures. Whose kingdoms and continuance are as the Third and Fourth, strong towers and places of comfort, the Seats of Mercy and Continuance. O ye Servants of Mercy, Move! Appear! Sing praises unto the Creator; and be mighty amongst us. For that to this remembrance is given power, and our strength waxeth strong in our Comforter! [Invokes the Angle of Water of Air in the tablet of Air The Queen of the Thrones of Air.] THE EIGHTH KEY BAZODEMELO i ta pi-ripesonu olanu Na-zodavabebe "ox." Casaremeji varanu cahisa vaugeji asa berameji balatoha: goho IAD. Soba miame tarianu ta lolacis Abaivoninu od azodiajiere riore. Irejila cahisa da das pa-aox busada Caosago, das cahisa od ipuranu telocahe cacureji o-isalamahe lonucaho od Vovina carebafe? NIISO! bagile avavago gohon. NIISO! bagile momao siaionu, od mabezoda IAD oi asa-momare poilape. NIIASA! Zodameranu ciaosi caosago od belioresa od coresi ta a beramiji. {115} THE EIGHTH KEY THE Midday, the first is as the third Heaven made of 26 Hyacinthine Pillars, in whom the Elders are become strong, which I have prepared for mine own Righteousness, saith the Lord: whose long continuance shall be as bucklers to the Stooping Dragon, and like unto the harvest of a Widow. How many are there which remain in the Glory of the Earth, which are, and shall not see Death until the House fall and the Dragon sink? Come away! for the Thunders (of increase) have spoken. Come away! for the Crowns of the Temple and the Robe of Him that is, was, and shall be, crowned, are divided! Come forth! Appear! to the terror of the Earth, and to our comfort, and to the comfort of such as are prepared. The Angle of Earth of Air in the tablet of Air. The Princess of the Rushing Winds, the Lotus of the Palace of Air. THE NINTH KEY MICAOLI beranusaji perejela napeta ialapore, das barinu efafaje "Pe" vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada so-bolunu od cahisa hoel-qo ca-no-quodi "cial." Vaunesa aladonu mom caosago ta insa olalore ginai limelala. Amema cahisa sobra madarida zod cahisa! Ooa moanu cahisa avini darilapi caosajinu: od butamoni pareme zodumebi canilu. Dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai Colalala. Ul ci {116} ninu a sobame ucime. Bajile? IAD BALATOHE cahirelanu pare! NIISO! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore. THE NINTH KEY A MIGHTY guard of Fire with two-edged swords flaming (which have eight Vials of wrath for two times and a half, whose wings are of wormwood and of the marrow of salt), have set their feet in the West, and are measured with their 9996 ministers. These gather up the moss of the Earth as the rich man doth his Treasure. Cursed are they whose iniquities they are! In their eyes are mill-stones greater than the earth, and from their mouths run seas of blood. Their heads are covered with diamonds, and upon their heads are marble stones.<> Happy is he on whom they frown not. For why? The Lord of Righteousness rejoiceth in them! Come away, and not your Vials: for that the time is such as requireth Comfort. The Angle of Fire of Air in the tablet of Air, The Lord of the Winds and Breezes; the King of the Spirits of Air. THE TENTH KEY CORAXO cahisa coremepe, od belanusa Lucala azodiazodore paebe Soba iisononu cahisa uirequo "ope" copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox {117} ex dazodisa siatarisa od salaberoxa cynuxire faboanu. Vaunala cahisa conusata das "daox" cacasa ol Oanio yore vohima ol jizodyazoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu matorebe cocasaji emena. El pataralaxa yolaci matabe nomiji mononusa olora jinayo anujelareda. Ohyo! ohyo! ohyo! ohyo! ohyo! ohyo! noibe Ohyo! caosagonu! Bajile madarida i zodirope cahiso darisapa! NIISO! caripe ipe nidali! THE TENTH KEY THE Thunders of Judgment and Wrath are numbered and are harboured in the North, in the likeness of an Oak whose branches are 22 nests of lamentation and weeping laid up for the earth: which burn night and day, and vomit out the heads of scorpions and live Sulphur mingled with poison. These be the thunders that, 5678 times in the twenty-fourth part of a moment, roar with a hundred mighty earthquakes and a thousand times as many surges, which rest not, neither know any<> time here. One rock bringeth forth a thousand, even as the heart of man doth his thoughts. Woe! Woe! Woe! Woe! Woe! Woe! Yea, Woe be to the Earth, for her iniquity is, was, and shall be great. Come away! but not your mighty sounds! The Angle of Air of Water in the tablet of Water. The Prince of the Chariot of the Waters. {118} THE ELEVENTH KEY OXIAYALA holado, od zodirome "O" coraxo das zodiladare raasyo. Od vabezodire cameliaxa od bahala: NIISO! sala-manu telocahe! Casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. NIISA! bagile aberameji nonusape. Zoda-care eca od Zodameranu! odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA! THE ELEVENTH KEY THE mighty Seat groaned, and there were five Thunders that flew into the East. And the Eagle spake and cried aloud: Come away from the House of Death! And they gathered themselves together and became (those) of whom it is measured, and it is as They are, whose number is 31. Come away! For I have prepared (a place) for you. Move therefore, and shew yourselves! Unveil the mysteries of your Creation. Be friendly unto me, for I am the servant of the same your God: the true worshipper of the Highest. The Angle of Earth of Water, in the tablet of Water. The Princess of the Waters, the Lotus of the Palace of the Floods. THE TWELFTH KEY NONUCI dasonuf Babaje od cahisa "ob" hubaio tibibipe: alalare ataraahe od ef! Darix fafenu "mianu" ar Enayo ovof! Soba dooainu aai i VONUPEHE. Zodacare, gohusa, od Zodameranu. Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA! {119} THE TWELFTH KEY O YE that range in the South and are the 28 Lanterns of Sorrow, bind up your girdles and visit us! bring down your train 3663 (servitors), that the Lord may be magnified, whose name amongst ye is Wrath. Move! I say, and shew yourselves! Unveil the mysteries of your Creation. Be friendly unto me, for I am the servant of the same your God, the true worshipper of the Highest. The Angle of Fire of Water, in the tablet of Water The Lord of the Waves and the Waters, the King of the Hosts of the Sea. THE THIRTEENTH KEY NAPEAI Babajehe das berinu "vax" ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. Micama isaro Mada od Lonu-sahi-toxa, das invaumeda aai Jirosabe. Zodacare od Zodameranu. Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA. THE THIRTEENTH KEY O YE Swords of the South, which have 42 eyes to stir up the wrath of Sin: making men drunken which are empty: Behold the Promise of God, and His Power, which is called amongst ye a bitter sting! Move and Appear! unveil the mysteries of your Creation, for I am the servant of the same your God, the true worshipper of the Highest. The Angle of Air of Earth, in the tablet of Earth. The Prince of the Chariot of Earth. {120} THE FOURTEENTH KEY NORONI bajihie pasahasa Oiada! das tarinuta mireca "ol" tahila dodasa tolahame caosago "h"omida: das berinu orocahe "quare:" Micama! Bial' Oiad; aisaro toxa das ivame aai Bala-tima. Zodacara od Zodameranu! Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA. THE FOURTEENTH KEY O YE Sons of fury, the Daughters of the Just One! that sit upon 24 seats, vexing all creatures of the Earth with age, that have 1636 under ye. Behold! The voice of God; the promise of Him who is called amongst ye Fury or Extreme Justice. Move and shew yourselves! Unveil the mysteries of your Creation; be friendly unto me, for I am the servant of the same your God: the true worshipper of the Highest! The Angle of Water of Earth, in the tablet ofEarth. The Queen of the Thrones of Earth. THE FIFTEENTH KEY ILASA! tabaanu li-El pereta, casaremanu upaahi cahisa "dareji;" das oado caosaji oresacore: das omaxa monasasi Baeouibe od emetajisa Iaiadix. Zodacare od Zodameranu! Odo cicale Qaa. Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA. {121} THE FIFTEENTH KEY O THOU, the Governor of the first Flame, under whose wings are 6739; that weave the Earth with dryness: that knowest the Great Name "Righteousness," and the Seal of Honour. Move and Appear! Unveil the mysteries of your creation; be friendly unto me, for I am the servant of the same your God: the true worshipper of the Highest! The Angle of Fire of Earth, in the tablet of Earth. The Lord of the Wide and Fertile Land, the King of the Spirits of Earth. THE SIXTEENTH KEY ILASA viviala pereta! Salamanu balata, das acaro odazodi busada, od belioraxa balita: das inusi caosaji lusadanu "emoda:" das ome od taliobe: darilapa iehe ilasa Mada Zodilodarepe. Zodacare od Zodameranu. Odo cicale Qaa: zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA. THE SIXTEENTH KEY O THOU second flame, the House of Justice, which hast thy beginning in glory and shalt comfort the Just: which walkest upon the Earth with 8763 feet, which understand and separate creatures! Great art thou in the God of Stretch forth and Conquer. Move and appear! Unveil the mysteries {122} of your Creation; be friendly unto me, for I am the servant of the same your God, the true worshipper of the Highest. The Angle of Air of Fire, in the tablet of Fire. The Prince of the Chariot of Fire. THE SEVENTHEENTH KEY ILASA dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta "faxisa" hubaro tasataxa yolasa: soba Iad "i" Vonupehe o Uonupehe: aladonu dax ila od toatare! Zoda-care od Zodameranu! Odo cicale Qaa! Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA. THE SEVENTHEENTH KEY O THOU third Flame! whose wings are thorns to stir up vexation, and who hast 7336 living lamps going before Thee: whose God is "Wrath in Anger": Gird up thy loins and hearken! Move and Appear! Unveil the mysteries of your Creation; be friendly unto me, for I am the servant of the same your God, the true worshipper of the Highest. The Angle of Water of Fire, in the tablet of Fire. The Queen of the Thrones of Flame. THE EIGHTEENTH KEY ILASA micalazoda olapireta ialpereji beliore: das odo Busadire Oiad ouoaresa caosago: casaremeji Laiada "eranu" {123} berinutasa cafafame das invemeda aqoso adoho Moz, od maof-fasa. Bolape como belioreta pamebeta. Zodacare od Zoda-meranu! Odo cicale Qaa. Zodoreje, lape zodiredo Noco Mada, hoathahe IAIDA. THE EIGHTEENTH KEY O THOU mighty Light and burning Flame of Comfort! that unveilest the Glory of God to the centre of the Earth, in whom the 6332 secrets of Truth have their abiding, that is called in thy kingdom "Joy" and not to be measured. Be thou a window of comfort unto me! Move and Appear! Unveil the mysteries of your Creation, be friendly unto me, for I am the servant of the same your God, the true worshipper of the highest. The Angle of Earth of Fire, in the tablet of Fire. The Princess of the Shining Flame, the Rose of the Palace of Fire. MARK WELL! THESE first 18 calls are in reality 19; that is, 19 in the Celestial Orders; but with us the first table hath no call, and can have no call, seeing that it is of the Godhead. Thus, then, with us hath it the number of 0, though with them that of 1. (Even as the first key of the ROTA hath the number 0.) After this follow the calls or keys of the Thirty Aires or AEthyrs: which are in substance similar, though, in the name of the AEthyrs, diversified. {124} The titles of the Thirty AEthyrs whose dominion extendedth in ever-widening circles without and beyond the Watch Towers of the Universe ["The first is Outermost"] 1 LIL 16 LEA 2 ARN 17 TAN 3 ZOM 18 ZEN 4 PAZ 19 POP 5 LIT 20 KHR 6 MAZ 21 ASP 7 DEO 22 LIN 8 ZID 23 TOR 9 ZIP 24 NIA 10 ZAX 25 VTI 11 ICH 26 DES 12 LOE 27 ZAA 13 ZIM 28 BAG 14 UTA 29 RII 15 OXO 30 TEX THE CALL OR KEY OF THE THIRTY AETHYRS MADARIATZA das perifa LIL<> cahisa macaolazoda saanire caosago od fifisa balzodizodarasa Iaida. Nonusa gohulime: Micama adoianu MADA faoda beliorebe, soba ooaona cahisa luciftias peripesol, das aberaasasa nonusafe netaaibe caosaji od tilabe adapehaheta damepelozoda, tooata nonusafe jimicalazodoma larasada tofejilo marebe yareryo IDOIGO<>; od {125} torezodulape yaodafe gohola, Caosaga, tabaoreda saanire, od caharisateosa yorepoila tiobela busadire, tilabe noalanu paida oresaba, od dodaremeni zodayolana. Elazodape tilaba pare-meji peripesatza, od ta qurelesata booapisa. Lanibame oucaho sayomepe, od caharisateosa ajitoltorenu, mireca qo tiobela lela. Tonu paomebeda dizodalamo asa pianu, od caha-risateosa aji-la-tore-torenu paracahe a sayomepe. Coreda-zodizoda dodapala od fifalazoda, lasa manada, od faregita bamesa omaoasa. Conisabera od auauotza tonuji oresa; catabela noasami tabejesa leuitahemonuji. Vanucahi ome-petilabe oresa! Bagile? Moooabe OL coredazodizoda. El capimao itzomatzipe, od cacocasabe gosaa. Bajilenu pii tianuta a babalanuda, od faoregita teloca uo uime. Madariiatza, torezodu!!! Oadariatza orocaha aboaperi! Tabaori periazoda aretabasa! Adarepanu coresata dobitza! Yolacame periazodi arecoazodiore, od quasabe qotinuji! Ripire paaotzata sagacore! Umela od peredazodare cacareji Aoiveae coremepeta! Torezodu! Zodacare od Zodameranu, asapeta sibesi butamona das surezodasa Tia balatanu. Odo cicale Qaa, od Ozodazodama pelapeli IADANAMADA! THE CALL OR KEY OF THE THIRTY AETHYRS O YE Heavens which dwell in the first Air, yea are mighty in the parts of the Earth, and execute the Judgment of the Highest! Unto you it is said: Behold the Face of your God, the beginning of Comfort, whose eyes are the brightness of the Heavens, which provided you for the Government of the Earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to {126} the Providence of Him that sitteth on the Holy Throne, and rose up in the Beginning, saying: The Earth, let her be governed by her parts, and let there be Division in her, that the glory of her may be always drunken, and vexed in itself. Her course, let it run with the Heavens; and as an handmaid let her serve them. One season, let it confound another, and let there be no creature upon or within her the same. All her members, let them differ in their qualities, and let there be no one Creature equal with another. The reasonable Creatures of the Earth, and Men, let them vex and weed out one another; and their dwelling-places, let them forget their Names. The work of man and his pomp, let them be defaced. His buildings, let them become Caves for the beasts of the Field! Confound her understanding with darkness! For why? it repenteth me that I have made Man. One while let her be known, and another while a stranger: because she is the bed of an Harlot, and the dwelling-place of him that is fallen. O ye Heavens, arise! The lower heavens beneath you, let them serve you! Govern those that govern! Cast down such as fall. Bring forth with those that increase, and destroy the rotten. No place let it remain in one number. Add and diminish until the stars be numbered. Arise! Move! and appear before the Covenant of His mouth, which He hath sworn unto us in His Justice. Open the Mysteries of your Creation, and make us partakers of THE UNDEFILED KNOWLEDGE. Finished are the Calls or Keys. {127} The Three Mighty Names of God Almighty coming forth from The Thirty AEthyrs THE First Name --- L A Z o d a P e L a M e D a Z o d a Z O D a Z o d I L a- Z o d U O L a T a Z o d a P e K A L a T a N u V a D a Z- o d a B e R e T a. The Second Name --- I R O A I A E I I A K O I T a X E A E O H e S I O I- I T E A A I E. The Third Name --- L a N u N u Z o d a T a Z o d O D a P e X a H E M- A O A N u N u P e R e P e N u R A I S A G I X a. Ended are the Forty-eight Calls or Keys. {128} STEPNEY "(Audi alteram partem)" LEONIDAS had hundreds to hold Thermopylae; So had good Sir Richard Grenville, the tiger of the sea Horatius had two comrades, and Rome and all its gods. We are worth the three together, if you come to talk of odds! For a day we held up London, and the cursed robber crew, Though they were fifteen hundred, and we were only two. All day we fought the cowards, that dared not break the door. They had soldiers and policemen, all the tools of modern war, With their field-gun and their Maxim and the rifle and the shell; But they skulked with Winston Churchill, or we'd sent a few to hell! They hid themselves and volleyed, did the braves of Waterloo, They were only fifteen hundred, and Fritz and I were two. All day we fought the cowards, the Saxon and the Scot; We gave them Hell and Tommy, as we answered shot for shot, Till a bullet found its billet, and poor Fritz lay dead at last. Then I lit the pile of shavings, nailed our colours to the mast. Ay! we left the red flag flying, the red flag of fire that flew, Though they were fifteen hundred, and we were only two. {129} And beneath that glorious banner, in its folds of gold and red, I fought on (the lonely battle!) by the body of my dead. And the cowards still hung trembling, and the smoke poured hot and high, The brave black flag of Anarchy, a portent in the sky! Ay! we left the black flag flying, as behoves a man to do, For they were fifteen hundred, and we were only two. And the banner of destruction wraps me round with glory and awe --- Here's a last clip of brave bullets for the bastard hounds of law! And here's a health to Freedom, and may man defend the right! And the red flag golds me closer --- I have fought the last good fight. We died, we died unconquered --- 'tis the triumph of the true: Though they were fifteen hundred, and we were only two. {130} THE TELL-TALE HEART ADAPTED FROM THE STORY OF E. A. POE BY ALEISTER CROWLEY {131} PERSONS OF THE PLAY JACK ADAMS, "a youth (of some" 30 "years)" MARTIN MEYER, "an old man (of some" 60 "years)" CLARK, "a neighbour (of some" 45 "years)" A POLICE SERGEANT "and" TWO CONSTABLES COSTUMES: "Twenty years ago --- the persons being just above" "working men in social condition" PROPERTIES REQUIRED "Old-fachioned safe" "Coppers for Jack" "Bags of "treasure," objects d'art, etc., for safe and cache" "Shutters and bars for windows" "Glasses, etc., and drinks (in Cupboard)" "Lantern, practicable dark" "Grocers' Calendars and other suitable decorations" THE TELL-TALE HEART "The" SCENE "represents the interior of a cottage of some pretensions, though poorly furnished." ["The" CURTAIN "rises" --- MARTIN "knocks the ashes from his long churchwarden pipe on table J." --- JACK "sitting on table."] MARTIN. I think I'll go round to the Blue Cow, Jack, for my night-cap. ["Going, turns: hand on" JACK'S "shoulder."] I've been thinking, lad, we must all die, and them as is old thinks a mort about it, Jack! --- never fear. I've been thinking, lad, Jack Adams has been a son to me, and more than a son. JACK. Why, no! Father, it's me that is glad you bid me call you so. MARTIN. More than a son, and a kind, kind son, lad! Thinks I, I'll see Lawyer Brown to-morrow, and tie up my little bit so that no one shall touch it after me but my dear lad, Jack Adams. JACK. No, no, Father! we'll talk o' that this twenty years hence. Will you take the lantern, Father? the nights are main dark. MARTIN. Ay, lad, I will; ["turns away:" JACK'S "whole manner changes, and" HE "follows" MARTIN "with a furtive look of hate." MARTIN "gets and lights lantern; when" HE "turns," JACK "is again all smiles"] --- and do you see to the shutters. I hear a-many {133} tales o' robbers; 'twere not so when I were young, lad. The world gets worse as we get older, Jack. JACK. Nonsense, Father, they won't attack "us." Don't the village know how I half-choked the life [HE "makes a murderous gesture, so violent that the" OLD MAN "shrinks"] out of Bagstock, that was torturing the stray dog? MARTIN. Ay, lad, and well it served the brute. I'm off now, Jack, you're a strong lad and a brave, but these nasty robbers have weapons, we must be careful, main careful. JACK. Only one night-cap, Father! MARTIN. Ay, lad --- I'm thinking a drop 'ud do ye good now, Jack. A week and more ye've not been yourself altogether --- though this I will say, never a kinder lad breathed than my dear lad, Jack Adams, this last week. Affliction purifies, ay, it purifies; if ye're out o' sorts yourself, why, you're kinder to others, makes ye lean on them, like --- there's a blessing to everything, lad, depend on it, a blessing hidden in every mortal thing. JACK. Never fear, Daddy Martin. I've slept ill lately, but I know I'll sleep sound to-night. MARTIN. Ay, Jack. ["Exits" L. JACK. ["Makes quite sure that the door is shut, then comes to footlights. Sits on floor and laughs silently --- then listens intently as if" HE "heard something --- his surprise grows almost into fear --- then he starts laughing again" --- HE "produces furtively a razor and runs his thumb cautiously along the edge --- looks at the door and gnashes his teeth --- then his manner changes and he laughs openly and struts proudly about."] What do I want with his money? I'm rich, rich, incalculably rich. Why, I've only to say the word and all the {134} people would bow down to me. The richest man in the world! Think of it! I'll do wonderful things. I'll buy the Tower of London for poor old Martin, dear old boy. On my soul, I love him like a father. ["A pause."] What was it now? I've forgotten --- I knew a minute ago. However did the idea strike me? Such a beautiful idea. Aha! Aha! ["Manner again changes to intensely furtive hate inspired by horror."] It is his eye --- that pale blue filmy eye. It is like the eye of a vulture. My blood runs cold. I will cut it out; the blood will run warm all over me. I shall bathe in it. I shall never shiver again. Oh no! the blood of the old is bitter chill. But it shall not look at me, glazing over till it almost dies --- I hate you, hate you, hate you! [HE "walks about."] Seven nights --- seven long nights! have I waited for my chance to 'stinguish its glare --- in his blood --- in his blood --- in his blood! ["Stumbling over a shutter," HE "recovers normal manner."] Ah! the robbers, we must keep out the robbers. [HE "bars and shutters the windows, quite normally."] Dear old Daddy, to rob him they'd have to walk across me. ["Feels his muscle --- business."] And now I'll get to bed. ["Exits" R. ["Re-enter" MARTIN., L., "who locks and bolts the door most carefully after him."] MARTIN. Is it all right, lad? Are you gone to bed? JACK. ["Off."] Ay, ay, Father, all's well. Call if you need me. MARTIN. Good-night, lad; God bless ye, Jack! JACK. ["Off."] Good-night, Father! and pleasant dreams. [MARTIN "goes and tests all the fastenings of the shutters, bars and so on. Then goes to safe and brings out" {135} "various precious pieces of silver and gold, china and the like" --- HE "fondles and admires these, puts them back, locks up, crosses to cache with utmost furtiveness, opens same, pulls out sacks of gold coin, plays with them."] MARTIN. They'll never discover old Martin Meyer's cache, I warrant. Oh, the beautiful gold! When I was a young man I was fond of the kisses of beautiful women; did ever a pair of lips touch me as softly as the soft bright gold? ["Laughs softly and gladly."] How it trickles over my hands! Sweetest caresses ever I knew, and not a pennyweight rubbed off the beautiful minted money for it all. Ah! [HE "listens."] Nothing! Nothing! But I mustn't be caught like this: old Martin Meyer must be very careful. [HE "replaces the sacks, and closes the cache. Then goes to bed, undresses, gets in, adjusts a large night-cap, and puts out the lights."] ["Loudly."] Good-night, Jack! the door's always open: if you hear robbers, run in, my lad, and serve 'em as you serve that brute of a Bagstock. JACK. ["Off --- very sleepy."] Good-night. All right, Father, never fear. MARTIN. Good-night. JACK. ["Off --- fainter."] Goo'-nigh'! [MARTIN "composes himself to sleep. A pause. Then the door slowly, slowly opens. Audience can see" JACK "crouching behind and pushing in with infinite caution" HE "carries a dark lantern. This goes on for a long while; at last he warily puts his head in, withdraws it, and again puts it in slightly advanced, with" {136} "lantern forward. He is seen to be smiling grimly to himself." HE "is half round the corner of the half-open door, and very warily puts out his right hand to open the ray of the lantern." HE "stops repeatedly to listen during all this time. His thumb slips on the fastening of the lantern, and the latter swings against the door, making a startling clatter." MARTIN "springs up in bed, crying loudly"] --- MARTIN. Who's there? ["A long pause; presently" MARTIN "gives a slight groan of abject terror." BOTH "remain absolutely still. Another long pause. Then" JACK "again tries to open the lantern with infinite stealth; at last a single tiny dim ray shoots out and throws Martin's eye into startling brilliance. Another long pause, but" JACK "should endeavour without the slightest movement to let the audience guess that he hears something. At length, with a wild yell, he throws open the lantern" --- full light on stage --- and darts into the room." MARTIN shrieks once only and very loudly." JACK "drags" MARTIN "to the floor, and pulls the heavy mattress over him, pressing it down with hideous laughter, though all the time he listens, as if to hear the beating of" MARTIN'S "heart." HE "puts his ear to the mattress. At last, with a laugh of satisfaction, he removes the mattress and examines the corpse, ear to heart."] JACK. Dead. Stone dead. Stone dead. Stone dead. [HE "looks around --- in France," MARTIN "will have disappeared from under the bedding by a trap door and left" {137} "a dummy." JACK "will cut out the eyes of this dummy with his razor; they will bleed horribly." HE "will make appropriate remarks --- but in England he simply looks round, then"] --- JACK. Now to conceal the body; aha! I have it. ["With a chisel" HE "lifts up the three planks and puts the body under the floor, replacing the planks." He "smoothes over the place, looks for and collects dust, and sprinkles it evenly over; re-makes bed, etc."] Safe! safe for ever from that vulture eye of blue. Safe! ["A distant church clock strikes eleven."] To bed! No more long watches to distract me. No more waiting to catch that evil, filmy eye, casting its vulture curses on me. How I shall sleep! shall sleep! ["A loud knocking outside, L." --- JACK "startled --- then with a look of infinite cunning" HE "smiles"] --- Safe! safe! ["Goes to door, L."] A VOICE: ["Off --- muffled --- several half audible words ending "Meyer."] JACK. Old Meyer's gone into the country. ["With sudden alarm."] Isn't he at the Blue Cow? VOICE. ["Angrily and loudly."] Open the door at once, or we must break it down. I don't wish to disturb you, Mr. Adams, but I think it's only right to say ---- ["Confused voices interrupt." JACK "undoes the bolts." JACK. Certainly, certainly, neighbour, glad to see you. I was half asleep when you knocked, and woke up main cross, as the saying is. [THEY "file in."] Why, sergeant, come in! What's happened now? Robbery? Not here, while "Im" guardian. Remember Bagstock, sergeant? Ha! Ha! Ha! {138} Come in, Warren; come in, Anderson; a cold night; we'll have a drop of something to warm us by and by. ["More and more at his ease." SERGEANT. Why, the fact is, Mr. Adams, neighbour Clark here heard a dreadful cry in the cottage, and ---- JACK. Ha! Ha! Clark, you're a funny fellow. It's no joke to me, though, for the fact is I had the most awful dream ---- SERGEANT. And so you shrieked, of course. Strikes me, neighbour Clark, you've found a pretty mare's nest. CLARK. But where's old Meyer? I swear I saw him come in less than half an hour ago. JACK. I tell you he's not here. Why don't you look for him, you dear old muddlehead? SERGEANT. Why, yes, Mr. Adams, that seems the simplest way. JACK. Just take a note first of all of what the burglars have done, Sergeant. Three large patent safes carried bodily away --- shutters broken --- ["Goes and rattles them"] --- Room in disorder --- ["Pulls the bedclothes on to the floor"] --- Part of the swag lying on the floor --- shows the burglars were disturbed in their nefarious occupation. [HE "scatters some coppers about."] Murdered body of Meyer up the chimney --- go and look, Clark, don't be scared, they did the job thoroughly --- he won't bite you! "My" murdered body --- where shall I hide "my" murdered body, eh? ["The" POLICE "roar with laughter, louder and louder, and" CLARK "looks more and more sheepish."] Oh! you'll find that in my room, I should think: run along. [HE "pushes" THEM "through door, R."] Sorry I can't help you look for it --- I must get that ale. {139} ["Goes to cupboard and brings ale and glasses. Seeing himself alone, he whispers, Safe! Safe! dropping into the furtive, gleeful manner. Then suddenly" HE "seems to listen intently. All this time the others are heard off, talking and laughing." HE "goes R, shuts door, goes to place where corpse is, listens with ear to floor. With great terror, rising to his knees."] JACK. It "is" --- it "is" --- low, slow, and solemn, but it "is" --- again --- again! God! Great God! they will hear! ["Voices louder, returning." JACK "resumes his jolly manner and shuffles about, pouring out the ale."] ["Re-enter" OTHERS. JACK. Well, did you find it all as I said? SERGEANT. Neighbour Clark, you'll not hear the last o' this for many a long year. ["Goes to table. Drinking bus."] 1ST CONSTABLE. Burglars! ho! ho! ho! 2ND CONSTABLE. Murder! ha! ha! ha SERGEANT. Here's to your health, Mr. Adams! JACK. Yours, neighbour Clark; no offence, man, no offence. ["Aside"] Louder, louder! they will hear it. CLARK. Well, I'm sure ---- SERGEANT. Never be sure! The first great rule of a good officer. JACK. What? What? I say no --- ["louder"] --- I say no! Know your own mind and stick to it. Let's have a song --- ha, what do you say? "A policeman's life is not a happy one"? SERGEANT. Why, it's no trouble; it's well worth coming across to talk to such a good fellow, and drink a glass of ale like this. JACK. Have some more! Sing, somebody --- Clark, you sing. {140} CLARK. Why, it's main late. SERGEANT. Cheer up, neighbour Clark, we all make our mistakes. JACK. ["Louder."] I say no! I never make a mistake. I never --- sing, I say! SERGEANT. You sing, Mr. Adams, a lovely voice you've got. Give us the Harvest Song. JACK. ["Still louder."] There isn't a song. There isn't a harvest. It rained --- rained --- rained --- tap --- tap --- ["shouts."] You're a liar. The sun shone, there wasn't a sound, not a sound. [THEY "begin to look surprised." CLARK. ["Aside to Sergeant."] He's been a bit excited-like these last few days --- and the ale's main good. Don't seem to notice him! SERGEANT. ["Aside to" CLARK.] Right, very right, neighbour Clark. [JACK "starts to sing, cannot remember the words, sings anything --- very loud --- shuffles the chair about, knocks it at last on floor with ever-increasing din. The" OTHERS "go on chatting and laughing." JACK "at last exhausts himself." HE "assumes his furtive suspicious manner --- they take no notice, but laugh even louder." JACK "observes them keenly --- throws up his arms, rushes to" SERGEANT "and grips his shoulder, dragging him to G. --- shreeks."] JACK. Villains! dissemble no more! I admit the deed! tear up the planks! here! here! ["By G."] It is the beating of his hideous heart! CURTAIN. {141} SORITES MY finger-nails grow on my fingers, and My fingers are fixed firmly to my hand. It is my hand that terminates my arm, And that sticks to my shoulder like a charm. My shoulder is a portion of my trunk. I hope no prostitute, however drunk, Would end the shocking sequence. Yet we find, Even in England, men of evil mind, Pornographers who love obscene details, Shameless enough to mention finger-nails. {142} A DESCRIPTION OF THE CARDS OF THE TAROT WITH THEIR ATTRIBUTIONS; INCLUDING A METHOD OF DIVINATION BY THEIR USE "All divination resembles an attempt by a man born blind to obtain sight by getting blind drunk." FRA. P. {143} {Illustration facing page 145 described: This is a figure in the shape of an Ankh, with symbols about and upon the form. The loop is a series of four concentric bands like the Rose cross, about a central circle. The central circle is quartered by a vertical Greek cross. This cross has a dot in the center and is marked "Red on white." The ring just about this circle is divided by radial segments into three chambers, with one centered at top; clockwise from top, the chambers are marked: "Bright pale yellow", "Glowing orange scarlet", "Deep blue". The next ring outward is divided into seven chambers, one to bottom, and marked clockwise from 1 o'clock: "Violet", "Indigo", "Blue", "Emerald Green", "Yellow", "Orange", "Red". The next ring outward is divided into twelve chambers, division at top and bottom with six to either side; clockwise from 1 o'clock: "Crimson", "Violet", "Indigo", "Blue", "Green blue", "Emerald Green", "Green Yellowish", "Yellow Greenish", "Amber", "Orange", "Red Orange", "Scarlet". The outer ring is interrupted at the bottom by a segment to match the continuation of the sloping lower sides of the lower upright, the base of this segment is defined not by the ring but by the upper portion of two diagonals drawn from the inner angles of the cross. This five-sided semi-regular figure is further divided within by two crossed lines emanating from the upper corners and extending across the center to the midpoints of the lower sides. In the four chambers resulting are these color abbreviations, clockwise from top: "Blk" (for black), "Russ" (for russet), "Cit'n" (for citrine), "Olive". To either side of this section, on the band itself, is written "white merging into grey". In the top of this outermost ring are these letters in the "Theban Alphabet": u r h --- signifying the "Angel" or "God of Tarot", HRU. The left arm of the Ankh has from left to right: the symbol of Scorpio (the "M" style, not the Eagle as noted in text), a cup, the words "Deep Blue; Symbols in yellow". The right arm of the Ankh has from left to right: "the words "Red; symbols in Green", a lotus wand, the symbol of Leo. The basal upright of the Ankh has these in the lower half only, from bottom upward: the symbol of Aquarius, an upright sword in style of the Solomonic Key, the words "Yellow; symbols in Violet. There are markings and symbols outside the shape of the Ankh: Upper left corner: "L-I-F-E-" above a large "T". Upper right corner: "V-I-T-A-" above a large "A". To left of base: large "O". To right of base: large "P". Below base: "B-I-O-S-" just above the caption "THE COMPLETE SYMBOL OF THE TAROT". The large letters spell "TARO" in Greek capitals ( GR:Tau-Alpha-Rho-Omicron). In the wedges defined by the lower sides of the cross-arms and the base upright sides: to left an upright pentagram with the dot-in-circle Sun symbol in its pentagonal center. To right the same, but with a crescent moon, horns to right. There is a very small semi-italic note at the lower right, below all else: "["To face p." 145" } A DESCRIPTION OF THE CARDS OF THE TAROT H R U THE GREAT ANGEL is set over the operations of the Secret Wisdom GR:Alpha chi-alpha-iota Omega The First and the Last "WHAT thou seest, write in a book, and send it unto the Seven Abodes which be in Aushiah." "And I saw in the Right Hand of Him that Sate upon the Throne a Book, sealed with Seven Seals." "Who is worthy to open the book, and to loose the Seals thereof?' S.Y.M.B.O.L.A. Ankh THE FRONTISPIECE CONSISTS of a Crux Ansata, which is a form of the Rosy Cross. One arm is scarlet, with the symbols of Leo and the Wand in emerald green. Another is blue with Eagle and Cup in orange. {145} A third is yellow, with Aquarius and Dagger in violet. The last is in the four colours of Malkuth, with Pentacle and Taurus in black.<> Ring is white, having at the top the Name of the Great Angel P Scorpio h{Theban}<> H U A; below cross-bar are Pentagrams, one enclosing Sol and the other enclosing Luna. The whole space in the ring contains the Rose of 22 Petals bearing the Names of the 22 Keys<>. In the centre a white circle, and a red cross of four equal arms. About the whole symbol are the words --- L.I.F.E. B.I.O.S. V.I.T.A., and the letters --- T. A. P. O., Tarot. {146} THE TITLES OF THE SYMBOLS 1. THE Ace of Wands is called the Root of the Powers of Fire. 2. The Ace of Cups is called the Root of the Powers of Water. 3. The Ace of Swords is called the Root of the Powers of Air. 4. The Ace of Pentacles is called the Root of the Powers of Earth. 5. The Knight of Wands is "The Lord of the Flame and Lighting: the King of the Spirits of Fire." 6. The Queen of Wands is "The Queen of the Thrones of Flame." 7. The King of Wands is "The Prince of the Chariot of Fire." 8. The Knave of Wands is "The Princess of the Shining Flame: the Rose of the Palace of Fire." 9. The Knight of Cups is "The Lord of the Waves and the Waters: the King of the Hosts of the Sea." 10. The Queen of Cups is "The Queen of the Thrones of the Waters." 11. The King of Cups is "The Prince of the Chariot of the Waters." 12. The Knave of Cups is "The Princess of the Waters: the Lotus of the Palace of the Floods." {147} 13. The Knight of Swords is "The Lord of the Wind and the Breezes: the King of the Spirits of Air." 14. The Queen of Swords is "The Queen of the Thrones of Air." 15. The King of Swords is "The Prince of the Chariot of the Winds." 16. The Knave of Swords is "The Princess of the Rushing Winds: the Lotus of the Palace of Air." 17. The Knight of Pentacles is "The Lord of the Wide and Fertile Land: the King of the Spirits of Earth." 18. The Queen of Pentacles is "The Queen of the Thrones of Earth." 19. The King of Pentacles is "The Prince of the Chariot of Earth." 20. The Knave of Pentacles is "The Princess of the Echoing Hills: the Rose of the Palace of Earth." NO. CARD LORD OF DECAN IN 21. 5 of Wands . . Strife . . . . Saturn Leo 22. 6 " " . . Victory . . . . Jupiter Leo 23. 7 " " . . Valour . . . . Mars Leo 24. 8 " Pentacles . Prudence . . . . Sun Virgo 25. 9 " " . . Material Gain . . . Venus Virgo 26. 10 " " . . Wealth . . . . Mercury Virgo 27. 2 " Swords . . Peace restored . . . Moon Libra 28. 3 " " . . Sorrow . . . . Saturn Libra 29. 4 " " . . Rest from Strife. . . Jupiter Libra 30. 5 " Cups . . Loss in Pleasure. . . Mars Scorpio {148} NO. CARD LORD OF DECAN IN 31. 6 " " . . Pleasure . . . . Sun Scorpio 32. 7 " " . . Illusionary Success . . Venus Scorpio 33. 8 " Wands . . Swiftness . . . . Mercury Sagittarius 34. 9 " " . . Great Strength . . . Moon Sagittarius 35. 10 " " . . Oppresion . . . . Saturn Sagittarius 36. 2 " Pentacles . Harmonious Change . . Jupiter Capricorn 37. 3 " " . . Material Works . . . Mars Capricorn 38. 4 " " . . Earthly Power . . . Sun Capricorn 39. 5 " Swords . . Defeat . . . . Venus Aquarius 40. 6 " " . . Earned Success . . . Mercury Aquarius 41. 7 " Swords . . Unstable Effort . . . Moon Aquarius 42. 8 " Cups . . Abandoned Success . . Saturn Pisces 43. 9 " Cups . . Material Happiness . . Jupiter Pisces 44. 10 " " . . Perfected Success . . Mars Pisces 45. 2 " Wands . . Dominion . . . . Mars Aries 46. 3 " " . . Established Strength . . Sun Aries 47. 4 " " . . Perfected Work . . . Venus Aries 48. 5 " Pentacles . Material Trouble. . . Mercury Taurus 49. 6 " " . . Material Success. . . Moon Taurus 50. 7 " " . . Success unfulfilled . . Saturn Taurus 51. 8 " Swords . . Shortened Force . . . Jupiter Gemini 52. 9 " " . . Despair and Cruelty . . Mars Gemini 53. 10 " " . . Ruin . . . . . Sun Gemini 54. 2 " Cups . . Love . . . . . Venus Cancer 55. 3 " " . . Abundance . . . . Mercury Cancer 56. 4 " " . . Blended Pleasure. . . Moon Cancer <> {149} THE TWENTY-TWO KEYS LETTER ATTRI- OF THE BOOK BUTION 57. 0. The Foolish Man . The Spirit of Aleph Air GR:Alpha-iota-theta-eta-rho 58. 1. The Magi- The Magus of cian . Power . . Bet Mercury 59. 2. The High The Priestess of the Priestess. Silver Star. . Gimel Moon 60. 3. The Em- The Daughter of the press . Mighty Ones . Dalet Venus 61. 4. The Em- Sun of the Morn- peror . ing, chief among the Mighty . Heh Aries 62. 5. The Hiero- The Magus of the phant . Eternal . . Vau Taurus 63. 6. The Lovers . The Children of the Voice; the Oracles of the Mighty Gods . Zain Gemini 64. 7. The Chariot The Child of the Powers of the Waters; the Lord of the Triumph of Light . . Chet Cancer 65. 11. Fortitude . The Daughter of the Flaming Sword . . Tet Leo {150} THE TWENTY-TWO KEYS LETTER ATTRI- OF THE BOOK BUTION 66. 9. The Hermit . The Magus of the Voice of Power, the Prophet of the Eternal. . Yod Virgo 67. 10. The Wheel The Lord of the of Fate . Forces of Life . Koph Jupiter 68. 8. Justice. . The Daughter of the Lords of Truth: the Ruler of the Balance . Lamed Libra 69. 12. The Hanged The Spirit of Man . the Mighty Waters . . Mem Water 70. 13. Death . . The Child of the Great Trans- formers: the Lord of the Gates of Death . . Nun Scorpio 71. 14. Temperance The Daughter of the Reconcilers: the Bringer- Forth of life . Samekh Sagittarius 72. 15. The Devil . The Lord of the Gates of Matter: the Child of the Forces of Time . Ayin Capricorn {151} THE TWENTY-TWO KEYS LETTER ATTRI- OF THE BOOK BUTION 73. 16. The Blasted The Lord of the Tower . Hosts of the Mighty . . Peh Mars 74. 17. The Star . The Daughter of the Firmament, the dweller be- tween the Waters Tzaddi Aquarius 75. 18. The Moon . The Ruler of Flux and Reflux: the Child of the Sons of the Mighty . . Qof Pisces 76. 19. The Sun . The Lord of the Fire of the World . . Resh Sun 77. 20. The Judg- The Spirit of the ment . Primal Fire . Shin Spirit and Fire 78. 21. The Uni- The Great One of verse . the Night of Time. . . Taw Earth and Saturn Such are the Titles of the Abodes or Atouts of Thooth; of the Mansions of the House of my FATHER. {152} The Descriptions of the Seventy-eight Symbols of this Book {"T" in a circle, composed of two white bars}; together with their meanings. OF THE ACES FIRST in order and importance are the Four Aces, representing the Force of the Spirit, acting in, and binding together, the Four Scales of each Element: and answering to the Dominion of the Letters of the Name in the Kether of each. They represent the Radical Forces. The Four Aces are said to be placed on the North Pole of the Universe wherein they revolve, governing its revolution; and ruling as the connecting link between Yetzirah and the Material Plane or Universe. I THE ROOT OF THE POWERS OF FIRE "Ace of Wands" A WHITE Radiating Angelic Hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. The Right-and Left-hand branches end respectively in three Flames, and the Centre one in four Flames: thus yielding Ten: the Number of the Sephiroth. Two-and-twenty leaping Flames, or Yodh, {153} surround it, answering to the Paths; of these, three fall below the Right branch for Aleph, Men, and Shin, seven above the Central branch for the double letters; and between it and that of the Right twelve: six above and six below about the Left-hand branch. The whole is a great and flaming Torch. It symbolizes Force --- strength, rush, vigour, energy, and it governs, according to its nature, various works and questions. It implies Natural, as opposed to Invoked, Force. I THE ROOT OF THE POWERS OF THE WATERS "Ace of Cups or Chalices" A WHITE Radiant Angelic Hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the Stolistes. From it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow Lotuses and Water-lilies. The great Letter of the Supernal Mother is traced in the spray of the Fountain. It symbolizes Fertility --- productiveness, beauty, pleasure, happiness, etc. {154} III THE ROOT OF THE POWERS OF THE AIR "Ace of Swords" A WHITE Radiating Angelic Hand, issuing from clouds, and grasping the hilt of a sword, which supports a White Radiant Celestial Crown; from which depend, on the right, the olive branch of Peace; and on the left, the palm branch of suffering. Six Vaus fall from its point. It symbolizes "Invoked," as contrasted with Natural Force: for it is the Invocation of the Sword. Raised upward, it invokes the Divine crown of Spiritual Brightness, but reversed it is the Invocation of Demonic Force; and becomes a fearfully evil symbol. It represents, therefore, very great power for good or evil, but invoked; and it also represents whirling Force, and strength through trouble. It is the affirmation of Justice upholding Divine Authority; and it may become the Sword of Wrath, Punishment, and Affliction. IV THE ROOT OF THE POWERS OF THE EARTH "Ace of Pentacles" A WHITE Radiant Angelic Hand, holding a branch of a Rose Tree, whereon is a large Pentacle, formed of Five concentric circles. The Innermost Circle is white, charged with {155} a red Greek Cross. From this White Centre, Twelve Rays, also white, issue: these terminate at the circumference, making the whole something like an Astrological figure of the Heavens. It is surmounted by a small circle, above which is a large white Maltese Cross, and with two white wings. Four Crosses and two buds are shewn. The Hand issueth from the Clouds as in the other three cases. It represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. THE SIXTEEN COURT, OR ROYAL CARDS "The Four Kings" THE Four Kings, or "Figures mounted on steeds," represent the Yodh forces of the Name in each Suit: the Radix, Father and commencement of Material Forces, a force in which all the others are implied, and of which they form the development and completion. A force swift and violent in its action, but whose effect soon passes away, and therefore symbolized by a Figure on a Steed riding swiftly, and clothed in complete Armour. Therefore is the knowledge of the scale of the King so necessary for the commencement of all magical working. {156} "The Four Queens" are seated upon Thrones; representing the Forces of the He of the Name in each suit; the Mother and bringer-forth of Material Forces: a force which develops and realizes that of the King: a force steady and unshaken, but not rapid, though enduring. It is therefore symbolized by a Figure seated upon a Throne: but also clothed in Armour. "The Four Princes" These Princes are Figures seated in Chariots, and thus borne forward. They represent the Vau Forces of the Name in each suit: the Mighty Son of the King and Queen, who realizes the influence of both scales of Force. A Prince, the son of a King and Queen, yet a Prince of Princes, and a King of Kings: an Emperor whose effect is at once rapid (though not so swift as that of the Queen) and enduring. It is, therefore, symbolized by a Figure borne in a Chariot, and clothed in Armour. Yet is his power vain and illusionary, unless set in Motion by his Father and Mother. "The Four Princesses" are the Knaves of the Tarot Pack; The Four Princesses or figures of Amazons, standing firmly of themselves: neither riding upon Horses, nor seated upon Thrones, nor borne in {157} Chariots. They represent the forces of the He final of the Name in each suit, completing the Influences of the other scales: The mighty and potent daughter of a King and Queen: a Princess powerful and terrible: a Queen of Queens --- an Empress --- whose effect combines those of the King, Queen, and Prince, at once violent and permanent; therefore symbolized by a Figure standing firmly by itself, only partially draped, and having but little Armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the Throne of the Forces of the Spirit. Woe unto whomsoever shall make war upon her, when thus established! THE SPHERES OF INFLUENCE OF THE COURT CARDS OF THE TAROT PACK THE Princesses rule the Four Parts of the Celestial Heavens which lie around the north Pole, and above the respective Cherubic Signs of the Zodiac, and they form the Thrones of the Powers of the Four Aces. The twelve cards, the Four Kings, Queens and Princes rule the dominion of the Celestial Heavens, between the realm of the Four Princesses and the Zodiac, as is hereafter shewn. And they, as it were, link together the signs. {158} V THE LORD OF THE FLAME AND THE LIGHT- NING; THE KING OF THE SPIRITS OF FIRE "Knight"<> "of Wands" A WINGED Warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. The rider wears a winged helmet (like the old Scandinavian and Gaulish helmet) with a Rayed Crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. Above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse's head. He grasps a club with flaming ends, somewhat similar to that in the symbol of the Ace of Wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. He is active --- generous --- fierce --- sudden --- impetuous. If ill dignified, he is evil-minded --- cruel --- bigoted --- brutal. He rules the celestial heavens from above the Twentieth Degree of Scorpio to the First Two Decans of Sagittarius: and this includes a part of the Constellation Hercules. (Hercules is always represented with a Club.) Fire of Fire King of the Salamanders. VI THE QUEEN OF THE THRONES OF FLAME "Queen of Wands" A CROWNED queen with long red-golden hair, seated upon a Throne, with steady flames beneath. She wears a corslet and buskins of scale-mail, which latter her robe discloses. Her arms are almost bare. On cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. At her side is a couchant leopard on which her hands rest. She bears a long wand with a very heavy conical head. The face is beautiful and resolute. Adaptability, steady force applied to an object, steady rule, great attractive power, power of command, yet liked notwithstanding. Kind and generous when not opposed. If ill dignified, obstinate, revengeful, domineering, tyrannical, and apt to turn against another without a cause. She rules the heavens from above the last Decan of Pisces to above the 20 Degree of Aries: including thus a part of Andromeda. Water of Fire Queen of the Salamanders. VII THE PRINCE OF THE CHARIOT OF FIRE "King of Wands" A KINGLY Figure with a golden, winged crown, seated on a chariot. He has large white wings. One wheel of his chariot {160} is shewn. He wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. His chariot is drawn by a lion. His arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or fire-wand, somewhat similar to that of the Zelator Adeptus Minor. Beneath the chariot are flames, some waved, some salient. Swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. If ill dignified --- cruel, intolerant, prejudiced and ill natured. He rules the heavens from above the last Decan of Cancer to the second Decan of Leo; hence he includes most of Leo Minor. Air of Fire Prince and Emperor of Salamanders. VIII THE PRINCESS OF THE SHINING FLAME; THE ROSE OF THE PALACE OF FIRE "Knave of Wands" A VERY strong and beautiful woman with flowing red-gold hair, attired like an Amazon. Her shoulders, arms, bosom and knees are bare. She wears a short kilt reaching to the knee. Round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger's head in front. She wears a Corinthian-shaped helmet and crown with a long plume. It also is surmounted by a {161} tiger's head, and the same symbol forms the buckle of her scale-mail buskins. A mantle lined with tiger's skin falls back from her shoulders. Her right hand rests on a small golden or brazen altar ornamented with ram's heads and with Flames of Fire leaping from it. Her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. This club or torch is much longer than that carried by the King or Queen. Beneath her firmly placed feet are leaping Flames of Fire. Brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. If ill dignified, she is superficial, theatrical, cruel, unstable, domineering. She rules the heavens over one quadrant of the portion around the North Pole. Earth of Fire Princess and Empress of the Salamanders. Throne of the Ace of Wands. IX THE LORD OF THE WAVES AND THE WATERS; THE KING OF THE HOSTS OF THE SEA "Knight of Cups" A BEAUTIFUL, winged, youthful Warrior with flying hair, riding upon a white horse, which latter is not winged. His general equipment is similar to that of the Knight of Wands, {162} but upon his helmet, cuirass and buskins is a peacock with opened wings. He holds a cup in his hand, bearing the sigil of the scale. Beneath his horse's feet is the sea. From the cup issues a crab. Graceful, poetic, Venusian, indolent, but enthusiastic if roused. Ill dignified, he is sensual, idle and untruthful. He rules the heavens from above 20 Degree of Aquarius to 20 Degree of Pisces, thus including the greater part of Pegasus. Fire of Water King of Undines and Nymphs. X THE QUEEN OF THE THRONES OF THE WATERS "Queen of Cups" A VERY beautiful fair woman like a crowned Queen, seated upon a throne, beneath which is flowing water wherein Lotuses are seen. Her general dress is similar to that of the Queen of Wands, but upon her crown, cuirass and buskins is seen an Ibis with opened wings, and beside her is the same bird, whereon her hand rests. She holds a cup, wherefrom a crayfish issues. Her face is dreamy. She holds a lotus in the hand upon the Ibis. She is imaginative, poetic, kind, yet not willing to take much trouble for another. Coquettish, good-natured and underneath a dreamy appearance. Imagination stronger than {163} feeling. Very much affected by other influences, and therefore more dependent upon dignity than most symbols. She rules from 20 Degree Gemini to 20 Degree Cancer. Water of Water Queen of Nymphs or Undines. XI THE PRINCE OF THE CHARIOT OF THE WATERS "King of Cups" A WINGED Kingly Figure with winged crown seated in a chariot drawn by an eagle. On the wheel is the symbol of a scorpion. The eagle is borne as a crest on his crown, cuirass and buskins. General attire like King of Wands. Beneath his chariot is the calm and stagnant water of a lake. His armour resembles feathers more than scales. He holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. A serpent issues from the cup, and has its head tending down to the waters of the lake. He is subtle, violent, crafty and artistic; a fierce nature with calm exterior. Powerful for good or evil but more attracted by the evil if allied with apparent Power or Wisdom. If ill dignified, he is intensely evil and merciless. He rules from 20 Degree Libra to 20 Degree Scorpio. Air of Water Prince and Emperor of Nymphs or Undines. {164} XII THE PRINCESS OF THE WATERS; THE LOTUS OF THE PALACE OF THE FLOODS "Knave of Cups" A BEAUTIFUL Amazon-like figure, softer in nature than the Princess of Wands. Her attire is similar. She stands on a sea with foaming spray. Away to her right a Dolphin. She wears as a crest a swan with opening wings. She bears in one hand a lotus, and in the other an open cup from which a turtle issues. Her mantle is lined with swansdown, and is of thin floating material. Sweetness, poetry, gentleness and kindness. Imaginative, dreamy, at times indolent, yet courageous if roused. When ill dignified she is selfish and luxurious. She rules a quadrant of the heavens around Kether. Earth of Water Princess and Empress of the Nymphs or Undines Throne of the Ace of Cups. XIII THE LORD OF THE WINDS AND THE BREEZES: THE KING OF THE SPIRITS OF AIR "Knight of Swords" A WINGED Warrior with crowned Winged Helmet, mounted upon a brown steed. His general equipment is {165} as that of the Knight of Wands, but he wears as a crest a winged six-pointed star, similar to those represented on the heads of Castor and Pollux the Dioscuri, the twins Gemini (a part of which constellation is included in his rule). He holds a drawn sword with the sigil of his scale upon its pommel. Beneath his horse's feet are dark-driving stratus clouds. He is active, clever, subtle, fierce, delicate, courageous, skilful, but inclined to domineer. Also to overvalue small things, unless well dignified. If ill dignified, deceitful, tyrannical and crafty. Rules from 20 Degree Taurus to 20 Degree Gemini. Fire of Air King of the Sylphs and Sylphides. XIV THE QUEEN OF THE THRONES OF AIR "Queen of Swords" A GRACEFUL woman with wavy, curling hair, like a Queen seated upon a Throne and crowned. Beneath the Throne are grey cumulus clouds. Her general attire is as that of the Queen of Wands, but she wears as a crest a winged child's head. A drawn sword in one hand, and in the other a large, bearded, newly severed head of a man. Intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and balancing. {166} If ill dignified, cruel, sly, deceitful, unreliable, though with a good exterior. Rules from 20 Degree Virgo to 20 Degree Libra. Water of Air Queen of the Sylphs and Sylphides. XV THE PRINCE OF THE CHARIOT OF THE WINDS "King of Swords" A WINGED King with Winged Crown, seated in a chariot drawn by Arch Fays, represented as winged youths very slightly dressed, with butterfly wings: heads encircled by a fillet with a pentagram thereon: and holding wands surmounted by pentagrams, the same butterfly wings on their feet and fillets. General equipment as the King of Wands: but he bears as a crest a winged angelic head with a pentagram on the brows. Beneath the chariot are grey nimbus clouds. His hair long and waving in serpentine whirls, and whorl figures compose the scales of his armour. A drawn sword in one hand; a sickle in the other. With the sword he rules, with the sickle he slays. Full of ideas and thoughts and designs, distrustful, suspicious, firm in friendship and enmity; careful, observant, slow, over-cautious, symbolizes GR:Alpha and GR:Omega; he slays as fast as he creates. {167} If ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. Rules from 20 Degree Capricorn to 20 Degree Aquarius. Air of Air Prince and Emperor of the Sylphs and Sylphides. XVI THE PRINCESS OF THE RUSHING WINDS: THE LOTUS OF THE PALACE OF AIR "Knave of Swords" AN AMAZON figure with waving hair, slighter than the Rose of the Palace of Fire. Her attire is similar. The Feet seem springy, giving the idea of swiftness. Weight changing from one foot to another and body swinging around. She is a mixture of Minerva and Diana: her mantle resembles the AEgis of Minerva. She wears as a crest the head of the Medusa with serpent hair. She holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. Beneath her feet are white clouds. Wisdom, strength, acuteness; subtlety in material things: grace and dexterity. If ill dignified, she is frivolous and cunning. She rules a quadrant of the heavens around Kether. Earth of Air Princess and Empress of the Sylphs and Sylphides. Throne of the Ace of Wands. {168} XVII THE LORD OF THE WIDE AND FERTILE LAND; THE KING OF THE SPIRITS OF EARTH "Knight of Pentacles" A DARK Winged Warrior with winged and crowned helmet: mounted on a light brown horse. Equipment as the Knight of Wands. The winged head of a stag or antelope as a crest. Beneath the horse's feet is fertile land with ripened corn. In one hand he bears a sceptre surmounted by a hexagram: in the other a Pentacle like that of the Zelator Adeptus Minor. Unless very well dignified he is heavy, dull, and material. Laborious, clever, and patient in material matters. If ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. Rules from above 20 Degree of Leo to 20 Degree of Virgo. Fire of Earth King of Gnomes. XVIII THE QUEEN OF THE THRONES OF EARTH "Queen of Pentacles" A WOMAN of beautiful face with dark hair; seated upon a throne, beneath which is dark sandy earth. One side of her face is light, the other dark; and her symbolism is best {169} represented in profile. Her attire is similar to that of the Queen of Wands: but she bears a winged goat's head as a crest. A goat is by her side. In one hand she bears a sceptre surmounted by a cube, and in the other an orb of gold. She is impetuous, kind; timid, rather charming; great-hearted; intelligent, melancholy; truthful, yet of many moods. If ill dignified she is undecided, capricious, changeable, foolish. She rules from 20 Degree Sagittarius to 20 Degree Capricorn.<> Water of Earth The Queen of Gnomes. XIX THE PRINCE OF THE CHARIOT OF EARTH "King of Pentacles" A WINGED Kingly Figure seated in a chariot drawn by a bull. He bears as a crest the symbol of the head of the winged bull. Beneath the chariot is land, with many flowers. In the one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. Increase of matter. Increases good or evil, solidifies; practically applies things. Steady; reliable. If ill dignified he is selfish, animal and material: stupid. In either case slow to anger, but furious if roused. {170} Rules from 20 Degree Aries to 20 Degree Taurus. Air of Earth Prince and Emperor of the Gnomes. XX PRINCESS OF THE ECHOING HILLS: ROSE OF THE PALACE OF EARTH "Knave of Pentacles" A STRONG and beautiful Amazon figure with rich brown hair, standing on grass or flowers. A grove of trees near her. Her form suggests Hebe, Ceres, and Proserpine. She bears a winged ram's head as a crest: and wears a mantle of sheepskin. In one hand she carries a sceptre with a circular disk: in the other a Pentacle similar to that of the Ace of Pentacles. She is generous, kind, diligent, benevolent, careful, courageous, persevering, pitiful. If ill dignified she is wasteful and prodigal. She rules over one quadrant of the heavens around the North Pole of the Ecliptic. Earth of Earth Princess and Empress of the Gnomes. Throne of the Ace of Pentacles. {171} {WEH NOTE: on this page 172 there is a table set to be read from the outer edge downward to the center of the book, i.e. rotated 90 Degree from the normal reading orientation. Owing to screen limitations, this table has been re-rotated to normal, and entries have been extended downward by increase of lines per entry.} HEREIN ARE RESUMED THE ESPECIAL CHARACTERISTICS OF THE FOUR COURT CARDS OF THE SUITS ------.--------.------------.-------------------------------.----------.------ SUITS : CARDS : CRESTS : SYMBOLS : HAIR : EYES ------+--------+------------+-------------------------------+----------+------ W :King :Winged black:Black horse, waving flames, :Red-gold :Grey A : :horse's :club, scarlet cloak : :or N : :head : : :hazel D :Queen :Leopard's :Leopard, steady flames, wand :Red-gold :Blue S : :head, :with heavy head or end : :or : :winged : : :brown :Prince :Lion's head,:Waved and salient flames, fire :Yellow :Blue- : :winged :wand of Zelator Adept : :grey :Princess:Tiger's head:Tiger, leaping flames, gold :Red-gold :Blue : : :altar, long club, largest at : : : : :bottom : : ------+--------+------------+-------------------------------+----------+------ C :King :Peacock with:White horse, crab issuing from :Fair :Blue U : :opened fan :cup, sea : : P :Queen :Ibis :Ibis, crayfish issuing from :Gold-brown:Blue S : : :cup, river : : :Prince :Eagle :Scorpion, eagle; serpent :Brown :Grey : : :issuing from cup, lake : :or : : : : :brown :Princess:Swan :Dolphin lotus, sea with spray, :Brown :Blue : : :turtle from cup : :or : : : : :brown ------+--------+------------+-------------------------------+----------+------ S :King :Winged :Winged brown horse, driving :Dark-brown:Dark W : :hexagram :clouds, drawn sword : : O :Queen :Winged :Head of man severed, cumulus :Light- :Grey R : :child's head:clouds, drawn sword :brown : D :Prince :Winged :Arch fairies winged, whirling :Dark :Dark S : :Angel's head:hair, nimbi, drawn sword and : : : : :sickle : : :Princess:Medusa's :Silver altar, smoke, clouds, :Light- :Blue : :head :drawn sword :brown : ------+--------+------------+-------------------------------+----------+------ P :King :Winged :Light-brown horse, ripe :Dark :Dark E : :stag's head :cornland, sceptre with : : N : : :hexagram, pentacle as Zelator : : T : : :Adept : : A :Queen :Winged :Barren land, fan, light one :Dark :Dark C : :goat's head :side only, sceptre with cube, : : L : : :orb of gold : : E :Prince :Winged :Flowery land, bull, sceptre :Dark-brown:Dark S : :bull's head :with orb and cross, orb held : : : : :downwards : : :Princess:Winged ram's:Grass, flowers, grove of trees,:Rich brown:Dark : :head :sceptre with disk, pentacle : : : : :like that in ace : : ------.--------.------------.-------------------------------.----------.------ {172} OF THE THIRTY-SIX DECANS HERE follow the descriptions of the smaller cards of the four suits, thirty-six in number, answering unto the thirty-six Decans of the Zodiac. Commencing from the sign Aries, the "Central" Decans of each sign follow the order of the Days of the Week. Thus --- CARD CENTRAL MEANING DAY DECAN OF 3 of Wands Aries Established Strength Sun 6 " P. Taurus Material Success Moon 9 " S. Gemini Despair and Cruelty Mars 3 " C. Cancer Abundance Mercury 6 " W. Leo Victory Jupiter 9 " P. Virgo Material Gain Venus 3 " S. Libra Sorrow Saturn 6 " C. Scorpio Pleasure Sun 9 " W. Sagittarius Great Strength Moon 3 " P. Capricorn Material Works Mars 6 " S. Aquarius Earned Success Mercury 9 " C. Pisces Material Happiness Jupiter Being thus the Four Threes, Sixes, and Nines. The first and third Decans follow the same order: Sunday beginning the First Decan of Virgo and in the Third Decans of Gemini and Capricorn. {173} The planets govern respectively Decans with the following Titles --- Saturn 1. Leo Strife 5 of Wands. 2. Libra Sorrow 3 " Swords. 3. Sagittarius Oppression 10 " Wands. 4. Pisces Abundant Success 8 " Cups. 5. Taurus Success Unfulfilled 7 " Pentacles. Or in Taurus Leo Libra Sagittarius Pisces two wands: 1 each of the other suits. Jupiter 1. Leo Victory 6 of Wands. 2. Libra Rest from Strife 4 " Swords. 3. Capricorn Harmonious Change 2 " Pentacles. 4. Pisces Material Happiness 9 " Cups. 5. Gemini Shortened Force 8 " Swords. Or in Gemini Leo Libra Capricorn Pisces two swords: 1 each of others. Mars 1. Leo Valour 7 of Wands. 2. Scorpio Loss in Pleasure 5 " Cups. 3. Capricorn Material Works 3 " Pentacles. 4. Pisces Perfected Success 10 " Cups. 5. Aries Dominion 2 " Wands. 6. Gemini Despair and Cruelty 9 " Swords. Or in Aries Gemini Leo Scorpio Capricorn Pisces 2 W. 2 C.: 1 each of others. One more Decan than the others. Sun 1. Virgo Prudence 8 of Pentacles. 2. Scorpio Pleasure 6 " Cups. {174} 3. Capricorn Earthly Power 4 of Pentacles. 4. Aries Established Strength 3 " Wands. 5. Gemini Ruin 10 " Swords. Or in Aries Gemini Virgo Scorpio Capricorn 2 pentacles: 1 each of others. Venus 1. Virgo Material Gain 9 of Pentacles. 2. Scorpio Illusionary Success 7 " Cups. 3. Aquarius Defeat 5 " Swords. 4. Aries Perfected Work 4 " Wands. 5. Cancer Love 2 " Cups. Or in Aries Cancer Virgo Scorpio Aquarius 2 Cups: 1 each of others. Mercury 1. Virgo Wealth 10 of Pentacles. 2. Sagittarius Swiftness 8 " Wands. 3. Aquarius Earned Success 6 " Swords. 4. Taurus Material Trouble 5 " Pentacles. 5. Cancer Abundance 3 " Cups. Or in Taurus Cancer Virgo Sagittarius Aquarius two Pentacles: 1 of each of the others. Moon 1. Libra Peace Restored 2 of Swords. 2. Sagittarius Great Strength 9 " Wands. 3. Aquarius Unstable Effort 7 " Swords. 4. Taurus Material Success 6 " Pentacles. 5. Cancer Blended Pleasure 4 " Cups. Or in Taurus Cancer Libra Sagittarius Aquarius two Swords: 1 of each of the others. There being thirty-six Decans and seven Planets, it follows that one of the latter must rule over one more Decan than {175} the others. This is the Planet Mars, to which are allotted the last Decan of Pisces, and the first of Aries, because the long cold of the winter requires a great energy to overcome it, and initiate spring. And the beginning of the Decanates is from the royal Star of Leo, the great Star Cor Leonis: and therefore is the first Decan that of Saturn in Leo.<> Here follow the general meanings of the small cards of the suits, as classified under the nine Sephiroth below Kether. HB:ChKMH The Four Twos symbolize the Powers of the King and Queen just uniting and initiating the Force; but before the Prince and Princess are thoroughly brought into action. Therefore do they generally imply the initiation and fecundation of a thing. HB:BYNH Realization of action owing to the Prince being produced. The central symbol on each card. Action definitely commenced for good or evil. HB:ChSD Perfection, realization, completion: making a matter settled and fixed. HB:GBVRH Opposition, strife and struggle: war; obstacle to the thing in hand. Ultimate success or failure is otherwise shewn. HB:ThPARTh Definite accomplishment. Thing carried out. HB:NTzCh Generally shew a force transcending the Material Plane: and is like unto a Crown; which, indeed, is powerful, but requireth one capable of wearing it. The Sevens then shew a possible result: which is dependent on the action then taken. They depend much on the symbols that accompany them. {176} HB:HVD Solitary success: "i.e." success in the matter for the time being: but not leading to much result apart from the thing itself. HB:YSVD Very great fundamental force. Executive power, because they restore a firm basis. Powerful for good or evil. HB:MLKVTh Fixed, culminated, complete Force, whether good or evil. The matter thoroughly and definitely determined. Ultimating Force. Follow the particular descriptions of each of the thirty-six cards: with full meanings. Decan-cards are always modified by the other symbols with which they are in contact. XXI THE LORD OF STRIFE "Five of Wands" TWO White Radiant Angelic Hands issuant per nubes dexter and sinister. They are clasped together in the grip of the First Order, "i.e." the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a Zelator Adeptus Minor. One wand is upright in the middle; the others cross each other. Flames leap from the point of junction. Above the middle wand is the sign Saturn, and below is that of Leo: thus representing the Decante. Violent strife and boldness, rashness, cruelty, violence, lust, desire, prodigality and generosity; depending on whether the card is well or ill dignified. {177} Geburah of HB:Y (Quarrelling and fighting). This Decan hath its beginning from the Royal Star of Leo: and unto it are allotted the two great Angels of the Schemhamphorash HB:VHVYH and HB:YLYAL. [The proper meaning of the small cards is to be found by making thorough meditation and harmony between these four symbols of each card. It will be seen that this is how the meanings have been done; but the advanced student can go beyond this rude working.] XXII THE LORD OF VICTORY "Six of Wands" TWO hands in grip as the last, holding six wands crossed three and three. Flames issue from the point of junction. Above and below are short wands with flames issuing, surmounted respectively by the symbols of Jupiter and Leo, representing the Decan. Victory after strife: Love: pleasure gained by labour: carefulness, sociability and avoiding of strife, yet victory therein: also insolence, and pride of riches and success, etc. The whole dependent on the dignity. Tiphareth of HB:Y (Gain). Hereunto are allotted the great Angels HB:SYTAL and HB:a'aLMYH of the Schemhamphorash. {178} XXIII THE LORD OF VALOUR "Seven of Wands" TWO hands holding by grip six wands, three crossed. A third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. Flames leap from the point of junction. Above and below the central wand are the symbols of Mars and Leo, representing the Decan. Possible victory, depending on the energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wrangling, and threatening; also victory in small and unimportant things: and influence upon subordinates. Netzach of HB:Y (Opposition, yet courage). Therein rule the two great Angels HB:MHShYH and HB:LLHAL of the Schemhamphorash. XXIV THE LORD OF PRUDENCE "Eight of Pentacles" A WHITE Radiating Angelic Hand, issuing from a cloud, and grasping a branch of a rose tree, with four white roses thereon, which touch only the four lowermost Pentacles. No rosebuds even, but only leaves, touch the four uppermost {179} disks. All the Pentacles are similar to that of the Ace, but without the Maltese cross and wings. They are arranged like the geomantic figure Populus. Above and below them are the symbols Sun and Virgo for the Decan. Over-careful in small things at the expense of great: "Penny wise and pound foolish": gain of ready money in small sums; mean; avaricious; industrious; cultivation of land; hoarding, lacking in enterprise. Hod of HB:H (Skill: prudence: cunning). Therein rule those mighty Angels HB:AKAYH and HB:KHThAL. XXV THE LORD OF MATERIAL GAIN "Nine of Pentacles" A WHITE Radiating Angelic Hand, holding a rose branch with nine white roses, each of which touches a Pentacle. The Pentacles are arranged thus * * * * * * * * * : and there are rosebuds on the branches as well as flowers. Venus and Virgo above and below. Complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. The whole according to dignity. Yesod of HB:H (Inheritance, much increase of goods). Herein those mighty Angels HB:HZYAL and HB:ALDYH have rule and dominion. {180} XXVI THE LORD OF WEALTH "Ten of Pentacles" AN Angelic Hand, holding by the lower extremity a branch whose roses touch all the Pentacles. No buds, however, are shewn. The symbols of Mercury and Virgo<> are above and below. The Pentacles are thus arranged * * * * * * * * * *. Completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. Old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. Malkuth of HB:H (Riches and wealth). Herein are HB:LAVYH and HB:HHa'aYH set over this Decan as Angel Rulers. XXVII THE LORD OF PEACE RESTORED "Two of Swords or Pikes" Two crossed swords, like the air dagger of a Z.A.M., each held by a White Radiant Angelic Hand. Upon the point where the two cross is a rose of five petals, emitting white rays. At the top and bottom of the card are two small daggers, supporting respectively the symbol {Crescent moon with horns upward} thus, and Libra representing the Decanate. {181} Contradictory characters in the same nature, strength through suffering; pleasure after pain. Sacrifice and trouble, yet strength arising therefrom, symbolized by the position of the rose, as though the pain itself had brought forth beauty. Arrangement, peace restored; truce; truth and untruth; sorrow and sympathy. Aid to the weak; arrangement; justice, unselfishness; also a tendency to repetition of affronts on being pardoned; injury when meaning well; given to petitions; also a want of tact, and asking question of little moment; talkative. Chokmah of Vau. Quarrel made up, yet still some tension in relations: actions sometimes selfish, sometimes unselfish. Herein rule the Great Angels HB:YZLAL and HB:MNHAL. XXVIII THE LORD OF SORROW "Three of Swords or Spears" THREE White Radiating Angelic Hands, issuing from clouds, and holding three swords upright (as though the central sword had struck apart the two others, which were crossed in the preceding symbol): the central sword cuts asunder the rose of five petals, which in the previous symbol grew at the junction of the swords; its petals are falling, and no white rays issue from it. Above and below the central sword are the symbols of Saturn and Libra. {182} Disruption, interruption, separation, quarrelling; sowing of discord and strife, mischief-making, sorrow and tears; yet mirth in Platonic pleasures; singing, faithfulness in promises, honesty in money transactions, selfish and dissipated, yet sometimes generous: deceitful in words and repetitions; the whole according to dignity. Binah of HB:V (Unhappiness, sorrow, and tears). Herein rule the Great Angels HB:HRYAL and HB:HQMYH<> as Lords of the Decan. XXIX THE LORD OF REST FROM STRIFE "Four of Swords" TWO White Radiating Angelic Hands, each holding two swords; which four cross in the centre. The rose of five petals with white radiations is reinstated on the point of their intersection. Above and below, on the points of two small daggers, are Jupiter<> and Libra, representing the Decanate. Rest from sorrow; yet after and through it. Peace from and after war. Relaxation of anxiety. Quietness, rest, ease and plenty, yet after struggle. Goods of this life; abundance; modified by dignity as is usual. Chesed of HB:V (Convalescence, recovery from sickness; change for the better). Herein do HB:LAVYH and HB:KLYAL bear rule. {183} XXX THE LORD OF LOSS IN PLEASURE "Five of Cups or Chalices" A WHITE Radiating Angelic Hand, holding lotuses or water-lilies, of which the flowers are falling right and left. Leaves only, and no buds, surmount them. These lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the Zelator Adeptus Minor. Above and below are the symbols of Mars and Scorpio for the Decan. Death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. Sadness, treachery, deceit; ill-will, detraction; charity and kindness ill requited; all kinds of anxieties and troubles from unsuspected and unexpected sources. Geburah of HB:H (Disappointment in love, marriage broken off, unkindness of a friend; loss of friendship). Herein rule HB:LVVYH and HB:PHLYH. XXXI THE LORD OF PLEASURE "Six of Chalices" AN Angelic Hand, as before, holds a group of stems of water-lilies or lotuses, from which six flowers bend, one over {184} each cup. From these flowers a white glistening water flows into the cups as from a fountain, but they are not yet full. Above and below are Sun and Scorpio referring to the Decan. Commencement of steady increase, gain and pleasure; but commencement only. Also affront, detection, knowledge, and in some instances contention and strife arising from unwarranted self-assertion and vanity. Sometimes thankless and presumptuous; sometimes amiable and patient. According to dignity as usual. Tiphareth of HB:H (Beginning of wish, happiness, success, or enjoyment). Therein rule HB:NLKAL<> and HB:YYYAL. XXXII THE LORD OF ILLUSIONARY SUCCESS "Seven of Chalices" THE seven cups are arranged as two descending triangles above a point: a hand, as usual, holds lotus stems which arise from the central lower cup. The hand is above this cup and below the middle one. With the exception of the central lower cup, each is overhung by a lotus flower, but no water falls from these into any of the cups, which are all quite empty. Above and below are the symbols of the Decanate Venus and Scorpio. Possible victory, but neutralized by the supineness of the person: illusionary success, deception in the moment of apparent victory. Lying, error, promises unfulfilled. Drunkenness, wrath, vanity. Lust, fornication, violence against women, {185} selfish dissipation, deception in love and friendship. Often success gained, but not followed up. Modified as usual by dignity. Netzach of HB:H (Lying, promises unfulfilled; illusion, deception, error; slight success at outset, not retained). Herein the Angels HB:MLHAL and HB:ChHVYH rule. XXXIII THE LORD OF SWIFTNESS "Eight of Wands or Torches" FOUR White Radiating Angelic Hands (two proceeding from each side) issuant from clouds; clasped in two pairs in the centre with the grip of the First Order. They hold eight wands, crossed four with four. Flames issue from the point of junction. Surmounting the small wands with flames issuing down them, and placed in the centre at the top and bottom of the card respectively, are the symbols of Mercury and Sagittarius for the Decan. Too much force applied too suddenly. Very rapid rush, but quickly passed and expended. Violent, but not lasting. Swiftness, rapidity, courage, boldness, confidence, freedom, warfare, violence; love of open air, field-sports, gardens and meadows. Generous, subtle, eloquent, yet somewhat untrustworthy; rapacious, insolent, oppressive. Theft and robbery. According to dignity. Hod of HB:Y (Hasty communications and messages; swiftness). Therein rule the Angels HB:NThHYH<> and HB:HAAYH. {186} XXXIV THE LORD OF GREAT STRENGTH "Nine of Wands or Torches" FOUR hands, as in the previous symbol, holding eight wands crossed four and four; but a fifth hand at the foot of the card holds another wand upright, which traverses the point of junction with the others: flames leap herefrom. Above and below are the symbols Moon and Sagittarius. Tremendous and steady force that cannot be shaken. Herculean strength, yet sometimes scientifically applied. Great success, but with strife and energy. Victory, preceded by apprehension and fear. Health good, and recovery not in doubt. Generous, questioning and curious; fond of external appearances: intractable, obstinate. Yesod of HB:Y (Strength, power, health, recovery from sickness). Herein rule the Angels HB:YRThAL<> and HB:ShAHYH. XXXV THE LORD OF OPPRESSION "Ten of Wands" FOUR hands holding eight wands crossed as before. A fifth hand holding two wands upright, which traverses the junction of the others. Flames issuant. Saturn and Sagittarius. Cruel and overbearing force and energy, but applied only {187} to material and selfish ends. Sometimes shows failure in a matter, and the opposition too strong to be controlled; arising from the person's too great selfishness at the beginning. Ill-will, levity, lying, malice, slander, envy, obstinacy; swiftness in evil and deceit, if ill dignified. Also generosity, disinterestedness and self-sacrifice, when well dignified. Malkuth of HB:V (Cruelty, malice, revenge, injustice). Therein rule HB:RYYAL and HB:AVMAL. XXXVI THE LORD OF HARMONIOUS CHANGE "Two of Disks or Pentacles" TWO wheels, disks or pentacles, similar to that of the Ace. They are united by a green-and-gold serpent, bound about them like a figure of 8. It holds its tail in its mouth. A White Radiant Angelic Hand holds the centre of the whole. No roses enter into this card. Above and below are the symbols of Jupiter and Capricorn. It is a revolving symbol. The harmony of change, alternation of gain and loss; weakness and strength; everchanging occupation; wandering, discontented with any fixed condition of things; now elated, then melancholy; industrious, yet unreliable; fortunate through prudence of management, yet sometimes unaccountably foolish; alternatively talkative and suspicious. Kind, yet wavering and inconsistent. Fortunate in journeying. Argumentative. Chokmah of HB:H (Pleasant change, visit to friends). Herein the Angels HB:LKBAL and HB:VShRYH have rule. {188} XXXVII THE LORD OF MATERIAL WORKS "Three of Pentacles" A WHITE-WINGED Angelic Hand, as before, holding a branch of a rose tree, of which two white rosebuds touch and surmount the topmost Pentacle. The Pentacles are arranged in an equilateral triangle. Above and below the symbols Mars and Capricorn. Working and constructive force, building up, creation, erection; realization and increase of material things; gain in commercial transactions, rank; increase of substance, influence, cleverness in business, selfishness. Commencement of matters to be established later. Narrow and prejudiced. Keen in matters of gain; sometimes given to seeking after impossibilities. Binah of HB:H (Business, paid employment, commercial transaction). Herein are HB:YChVYH and HB:LHChYH Angelic Rulers. XXXVIII THE LORD OF EARTHLY POWER "Four of Pentacles" A HAND holding a branch of a rose tree, but without flowers or buds, save that in the centre is one fully blown white rose. Pentacles are disposed as on the points of a square; a rose in its centre. Symbols Sun and Capricorn above and below to represent the Decan. {189} Assured material gain: success, rank, dominion, earthy power, completed but leading to nothing beyond. Prejudicial, covetous, suspicious, careful and orderly, but discontented. Little enterprise or originality. According to dignity as usual. Chesed of HB:H (Gain of money or influence: a present). Herein do HB:KVQYH<> and HB:MNDAL bear rule. XXXIX THE LORD OF DEFEAT "Five of Swords" TWO Rayed Angelic Hands each holding two swords nearly upright, but falling apart of each other, right and left of the card. A third hand holds a sword upright in the centre as though it had disunited them. The petals of the rose, which in the four had been reinstated in the centre, are torn asunder and falling. Above and below are Venus and Aquarius for Decan. Contest finished and decided against the person; failure, defeat, anxiety, trouble, poverty, avarice, grieving after gain, laborious, unresting; loss and vileness of nature; malicious, slanderous, lying, spiteful and tale-bearing. A busybody and separator of friends, hating to see peace and love between others. Cruel, yet cowardly, thankless and unreliable. Clever and quick in thought and speech. Feelings of pity easily roused, but unenduring. Geburah of HB:V (Defeat, loss, malice, spite, slander, evil-speaking). Herein the Angels HB:ANYAL and HB:Cha'aMYH bear rule. {190} XL THE LORD OF EARNED SUCCESS "Six of Swords" TWO hands, as before, each holding two swords which cross in the centre. Rose re-established thereon. Mercury and Aquarius above and below, supported on the points of two short daggers or swords. Success after anxiety and trouble; self-esteem, beauty, conceit, but sometimes modesty therewith; dominance, patience, labour, etc. Tiphareth of HB:V (Labour, work, journey by water). Ruled by the Great Angels HB:RHa'aAL<> and HB:YYVHL. XLI THE LORD OF UNSTABLE EFFORT "Seven of Swords" TWO Angelic Radiating Hands as before, each holding three swords. A third hand holds up a single sword in the centre. The points of all the swords "just touch" each other, the central sword not altogether dividing them. The Rose of the previous symbols of this suit is held up by the same hand which holds the central sword: as if the victory were at its disposal. Symbols of Moon and Aquarius. Partial success. Yielding when victory is within grasp, as {191} if the last reserves of strength were used up. Inclination to lose when on the point of gaining, through not continuing the effort. Love of abundance, fascinated by display, given to compliments, affronts and insolences, and to spy upon others. Inclined to betray confidences, not always intentionally. Rather vacillatory and unreliable. Netzach of HB:V (Journey by land: in character untrustworthy). Herein rule the Great Angels HB:HHHAL and HB:Ma'aKAL. XLII THE LORD OF ABANDONED SUCCESS "Eight of Chalices" A WHITE Radiating Angelic Hand, holding a group of stems of lotuses or water-lilies. There are only two flowers shown, which bend over the two central cups, pouring into them a white water which fills them and runs over into the three lowest, which later are not yet filled U U U The three uppermost are quite empty. At the top and U U bottom of the card are symbols Saturn and Pisces. U U U Temporary success, but without further results. Thing thrown aside as soon as gained. Not lasting, even in the matter in hand. Indolence in success. Journeying from place to place. Misery and repining without cause. Seeking after riches. Instability. Hod of HB:H (Success abandoned; decline of interest). The Angels ruling are HB:VVLYH and HB:YLHYH. {192} XLIII THE LORD OF MATERIAL HAPPINESS "Nine of Chalices" A WHITE Radiant Angelic Hand, issuing from a cloud holding lotus or water-lilies, one flower of which overhangs each cup; from it a white water pours. Cups are arranged in three rows of 3. Jupiter and Pisces above and below. Complete and perfect realization of pleasure and happiness, almost perfect; self-praise, vanity, conceit, much talking of self, yet kind and lovable, and may be self-denying therewith. High-minded, not easily satisfied with small and limited ideas. Apt to be maligned through too much self-assumption. A good and generous, but sometimes foolish nature. Yesod of HB:H (Complete success, pleasure and happiness, wishes fulfilled). Therein rule the Angels HB:SALYH and HB:a'aRYAL. XLIV THE LORD OF PERFECTED SUCCESS "Ten of Cups or Chalices" HAND, as usual, holding bunch of water-lilies or lotuses, whose flowers pour a white water into all the cups, which "all run over." The uppermost cup is held sideways by a hand, and pours water into the left-hand upper cup. A single lotus flower surmounts the top cup, and is the source of the water that fills it. Above and below the symbols Mars and Pisces. {193} Permanent and lasting success and happiness, because inspired from above. Not so sensual as "Lord of Material Happiness," yet almost more truly happy. Pleasure, dissipation, debauchery, quietness, peacemaking. Kindness, pity, generosity, wantonness, waste, etc., according to dignity. Malkuth of HB:H (Matter settled: complete good fortune). Herein the Great Angels HB:a'aShLYH and HB:MYHAL rule. [This is not such a good card as stated. It represents boredom, and quarrelling arising therefrom; disgust springing from too great luxury. In particular it represents drug-habits, the sottish excess of pleasure and the revenge of nature.] XLV THE LORD OF DOMINION "Two of Wands" A WHITE Radiating Angelic hand, issuing from clouds, and grasping two crossed wands. Flames issue from the point of junction. On two small wands above and below, with flames of five issuing therefrom, are the symbols of Mars and Aries for the Decan. Strength, domination, harmony of rule and of justice. Boldness, courage, fierceness, shamelessness, revenge, resolution, generous, proud, sensitive, ambitious, refined, restless, turbulent, sagacious withal, yet unforgiving and obstinate. Chokmah of HB:Y (Influence over others, authority, power, dominion). Therein the Angels HB:VHVAL and HB:DNYAL<> bear rule. {194} XLVI THE LORD OF ESTABLISHED STRENGTH "Three of Wands" A WHITE Radiating Angelic Hand, as before, issuing from clouds and grasping three wands in the centre (two crossed, the third upright). Flames issue from the point of junction. Above and below are the symbols Sun and Aries. Established force, strength, realization of hope. Completion of labour. Success after struggle. Pride, nobility, wealth, power, conceit. Rude self-assumption and insolence. Generosity, obstinacy, etc. Binah of HB:Y (Pride, arrogance, self-assertion). Herein rule the Angels HB:HHShYH and HB:a'aMMYH. [This card is much better than as described.] XLVII THE LORD OF PERFECTED WORK "Four of Wands" TWO White Radiating Angelic Hands, as before, issuing from clouds right and left of the card and clasped in the centre with the grip of the First Order, holding four wands or torches crossed. Flames issue from the point of junction. Above and below are two small flaming wands, with the symbols of Venus and Aries representing the Decan. Perfection or completion of a thing built up with trouble {195} and labour. Rest after labour, subtlety, cleverness, beauty, mirth, success in completion. Reasoning faculty, conclusions drawn from previous knowledge. Unreadiness, unreliable and unsteady through over-anxiety and hurriedness of action. Graceful in manner, at times insincere, etc. Chesed of HB:Y (Settlement, arrangement, completion). Herein are HB:NNAAL<> and HB:NYThHL<> Angelic rulers. XLVIII THE LORD OF MATERIAL TROUBLE "Five of Pentacles" A WHITE Radiant Angelic Hand issuing from clouds, and holding a branch of the white rose tree, but from which the roses are falling, and leaving no buds behind. Five Pentacles similar to the Ace. Above and below are Mercury and Taurus. Loss of money or position. Trouble about material things. Labour, toil, land cultivation; building, knowledge and acuteness of earthly things, poverty, carefulness, kindness; sometimes money regained after severe toil and labour. Unimaginative, harsh, stern, determined, obstinate. Geburah of HB:H (Loss of profession, loss of money, monetary anxiety). Herein the angels HB:MBHYH and HB:PNYAL<> rule. {196} XLIX THE LORD OF MATERIAL SUCCESS "Six of Pentacles" A WHITE Radiant Angelic Hand holding a rose branch with white roses and buds, each of which touches a Pentacle. Pentacles are arranged in two columns of three each * * * * * * * *. Above and below are the symbols Taurus and Moon of the Decan. Success and gain in material undertakings. Power, influence, rank, nobility, rule over the people. Fortunate, successful, liberal and just. If ill dignified, may be purse-proud, insolent from excess, or prodigal. Tiphareth of HB:H (Success in material things, prosperity in business). Herein rule the Angels HB:NMMYH<> and HB:YYLAL. L THE LORD OF SUCCESS UNFULFILLED "Seven of Pentacles" A WHITE Radiating Angelic Hand issuing from a cloud, and holding a white rose branch. Seven Pentacles arranged like the geomantic figure Rubeus. There are only five buds, which overhang, but do not touch the five uppermost {197} Pentacles. Above and below are the Decan symbols, Saturn and Taurus respectively. Promises of success unfulfilled. (Shewn, as it were, by the fact that the rosebuds do not come to anything.) Loss of apparently promising fortune. Hopes deceived and crushed. Disappointment, misery, slavery, necessity and baseness. A cultivator of land, and yet a loser thereby. Sometimes it denotes slight and isolated gains with no fruits resulting therefrom, and of no further account, though seeming to promise well. Netzach of HB:H (Unprofitable speculations and employments; little gain for much labour). Therein HB:HRChAL<> and HB:MTzRAL are ruling Angels. LI THE LORD OF SHORTENED FORCE "Eight of Swords" FOUR White Radiant Angelic Hands issuing from clouds, each holding two swords, points upwards; all the points touch near the top of the card. Hands issue, two at each bottom angle of the card. The pose of the other sword symbols is re-established in the centre. Above and below are the Decan symbols Jupiter and Gemini. Too much force applied to small things: too much attention to detail at the expense of the principal and more important points. When ill dignified, these qualities produce malice, pettiness, and domineering characteristics. Patience {198} in detail of study; great care in some things, counterbalanced by equal disorder in others. Impulsive; equally fond of giving or receiving money or presents; generous, clever, acute, selfish and without strong feeling of affection. Admires wisdom, yet applies it to small and unworthy objects. Hod of HB:V (Narrow, restricted, petty, a prison). Therein rule the Angels HB:VMBAL and HB:YHHAL. LII THE LORD OF DESPAIR AND CRUELTY "Nine of Swords" FOUR Hands, as in the preceding figure, hold eight swords nearly upright, but with the points falling away from each other. A fifth hand holds a ninth sword upright in the centre, as if it had struck them asunder. No rose at all is shewn, as if it were not merely cut asunder, but utterly destroyed. Above and below are the Decan symbols Mars and Gemini. Despair, cruelty, pitilessness, malice, suffering, want, loss, misery. Burden, oppression, labour, subtlety and craft, dishonesty, lying and slander. Yet also obedience, faithfulness, patience, unselfishness, etc. According to dignity. Yesod of HB:V (Illness, suffering, malice, cruelty, pain). Therein do HB:a'aNVAL<> and HB:MChYAL<> bear rule. {199} LIII THE LORD OF RUIN "Ten of Swords" FOUR hands holding eight swords, as in the preceding symbol; the points falling away from each other. Two hands hold two swords crossed in the centre, as though their junction had disunited the others. No rose, flower or bud, is shewn. Above and below are Sun and Gemini, representing the Decan. Almost a worse symbol than the Nine of Swords. Undisciplined, warring force, complete disruption and failure. Ruin of all plans and projects. Disdain, insolence and impertinence, yet mirth and jollity therewith. A marplot, loving to overthrow the happiness of others; a repeater of things; given to much unprofitable speech, and of many words. Yet clever, eloquent, etc., according to dignity. Malkuth of HB:V (Ruin, death, defeat, disruption). Herein the Angels HB:DMBYH and HB:MNQAL<> reign. LIV THE LORD OF LOVE "Two of Chalices" A WHITE Radiant Hand, issuant from the lower part of the card from a cloud, holds lotuses. A lotus flower rises {200} above water, which occupies the lower part of the card rising above the hand. From this flower rises a stem, terminating near the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. Crossed on the stem just beneath are two dolphins, Argent and Or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card. Venus and Cancer above and below. Harmony of masculine and feminine united. Harmony, pleasure, mirth, subtlety: but if ill dignified --- folly, dissipation, waste, silly actions. Chokmah of HB:H (Marriage, love, pleasure). Therein rule the Angels HB:AVa'aAL and HB:ChBVYH<>. LV THE LORD OF ABUNDANCE "Three of Chalices" A WHITE Radiating Hand, as before, holds a group of lotuses or water-lilies, from which two flowers rise on either side of, and overhanging the top cup; pouring into it the white water. Flowers in the same way pour white water into the lower cups. All the cups overflow; the topmost into the two others, and these upon the lower part of the card. Cups are arranged in an erect equilateral triangle. Mercury and Cancer above and below. Abundance, plenty, success, pleasure, sensuality, passive {201} success, good luck and fortune; love, gladness, kindness, liberality. Binah of HB:H (Plenty, hospitality, eating and drinking, pleasure, dancing, new clothes, merriment). Therein the Angels HB:RAHAL and HB:YBMYH are lords. LVI THE LORD OF BLENDED PLEASURE "Four of Chalices" FOUR cups: the two upper overflowing into the two lower, which do not overflow. An Angelic Hand grasps a branch of lotus, from which ascends a stem bearing one flower at the top of the card, from which the white water flows into the two upper cups. From the centre two leaves pass right and left, making, as it were, a cross between the four cups. Above and below are the symbols Moon and Cancer for the Decan. Success or pleasure approaching their end. A stationary period in happiness, which may, or may not, continue. It does not mean love and marriage so much as the previous symbol. It is too passive a symbol to represent perfectly complete happiness. Swiftness, hunting and pursuing. Acquisition by contention: injustice sometimes; some drawbacks to pleasure implied. Chesed of HB:H (Receiving pleasure or kindness from others, but some discomfort therewith). Therein rule the great Angels HB:HYYAL and HB:MVMYH. BRIEF MEANING OF TWENTY-TWO KEYS 0. IF the question refers to spiritual matters, the Fool means idea, thought, spirituality, that which endeavours to transcend Earth. But if question is material, it means folly, stupidity, eccentricity, or even mania. 1. Skill, wisdom, adaptation, craft, cunning, or occult wisdom or power. 2. Change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. Beauty, happiness, pleasure, success. But with very bad dignity it means luxury, dissipation. 4. War, conquest, victory, strife, ambition. 5. Divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. Inspiration (passive, mediumistic), motive power, action. 7. Triumph, victory, health (sometimes unstable). 8. Eternal justice. Strength and force, but arrested as in act of judgment. May mean law, trial, etc. 9. Wisdom from on high. Active divine inspiration. Sometimes "unexpected current." 10. Good fortune, happiness (within bounds). Intoxication of success. 11. Courage, strength, fortitude, power passing on to action. Obstinacy. 12. Enforced sacrifice, punishment, loss, fatal and not voluntary, suffering. 13. Time, age, transformation, change involuntary (as {203} opposed to 18, Pisces). Or death, destruction (only latter with special cards). [Specially, a sudden and quite unexpected change.] 14. Combination of forces, realization, action (material effect, good or evil). 15. Materiality, material force, material temptation, obsession. 16. Ambition, fighting, war, courage, or destruction, danger, fall, ruin. 17. Hope, faith, unexpected help. Or dreaminess, deceived hope, etc. 18. Dissatisfaction, voluntary change. Error, lying, falsity, deception. This card is very sensitive to dignity. 19. Glory, gain, riches. With "very" evil cards it means arrogance, display, vanity. 20. Final decision, judgment, sentence, determination of a matter without appeal, "on its plane." 21. The matter itself. Synthesis, world, kingdom. Usually denotes actual subject of question, and therefore depends entirely on accompanying cards. [This table is very unsatisfactory. Each card must be most carefully meditated, taking all its correspondences, and a clear idea formed.] Princes and Queens shew almost always actual men and women connected with the matter. But the Kings (Knights) sometime represent coming or going of a matter, according as they face. The Princesses shew opinions, thoughts, ideas, either in harmony with or opposed to, the subject. {204} A Majority of Wands . Energy, opposition, quarrel. " Cups . Pleasure, merriment. " Swords . Trouble, sadness, sickness, death. " Pentacles . Business, money, possessions. " Keys. . Strong forces beyond the Querent's control. " Court Cards. Society, meetings of many persons. " Aces. . Strength generally. Aces are always strong cards. 4 Aces . . . Great power and force. 3 Aces . . . Riches, success. 4 Kings (Knights) . . Swiftness, rapidity. 3 " " . . Unexpected meetings. Knights, in general, shew news. 4 Queens . . . Authority, influence. 3 Queens . . . Powerful friends. 4 Princes . . . Meetings with the great. 3 Princes . . . Rank and honour. 4 Princesses . . New ideas or plans. 3 Princesses . . Society of the young. 4 Tens . . . Anxiety, responsibility. 3 Tens . . . Buying and selling (commerce). 4 Nines . . . Added responsibilities. 3 Nines . . . Much correspondence. 4 Eights . . . Much news. 3 Eights . . . Much journeying. {205} 4 Sevens . . . Disappointments. 3 Sevens . . . Treaties and compacts. 4 Sixes . . . Pleasure. 3 Sixes . . . Gain, success. 4 Fives . . . Order, regularity. 3 Fives . . . Quarrels, fights. 4 Fours . . . Rest, peace. 3 Fours . . . Industry. 4 Threes . . . Resolution, determination. 3 Threes . . . Deceit. 4 Twos . . . Conferences, conversations. 3 Twos . . . Reorganization, recommendation. OF THE DIGNITIES A CARD is strong or weak, well dignified or ill dignified, according to the cards next to it on either side. Cards of the same suit on either side strengthen it greatly, for good or evil according to their nature. Cards of opposite natures on either side weaken it greatly, for either good or evil. Swords are inimical to Pentacles. Wands are inimical to Cups. Swords are friendly with Cups and Wands. Wands are friendly with Swords and Pentacles. If a card fall between two other which are mutually contrary, it is not much affected by either. {206} A METHOD OF DIVINATION BY THE TAROT [This method is that given to students of the grade Adept Adeptus Minor in the R. R. et A. C. But it has been revised and improved, while certain safeguards have been introduced in order to make its abuse impossible. --- O.M.] 1. THE Significator. Choose a card to represent the Querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. Take the cards in your left hand. In the right hand hold the wand over them, and say: I invoke thee, I A O, that thou wilt send H R U, the great Angel that is set over the operations of this Secret Wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable Name. Amen. 3. Hand the cards to Querent, and bid him think of the question attentively, and cut. 4. Take the cards as cut, and hold as for dealing. "First Operation" This shows the situation of the Querent at the time when he consults you. 1. The pack being in front of you, cut, and place the top half to the left. {207} 2. Cut each pack again to the left. 3. These four stack represent I H V H, from right to left. 4. Find the Significator. It be in the HB:Y pack, the question refers to work, business, etc.; if in the HB:H pack, to love, marriage, or pleasure; if in the HB:H pack, to money, goods, and such purely material matters. 5. Tell the Querent what he has come for: if wrong, abandon the divination. 6. If right, spread out the pack containing the Significator, face upwards. Count the cards from him, in the direction in which he faces. The counting should include the card from which you count. For Knights, Queens and Princes, count 4. For Princesses, count 7. For Aces, count 11. For small cards, count according to the number. For trumps, count 3 for the elemental trumps; 9 for the planetary trumps; 12 for the Zodiacal trumps. Make a "story" of these cards. This story is that of the beginning of the affair. 7. Pair the cards on either side of the Significator, then those outside them, and so on. Make another "story," which should fill in the details omitted in the first. 8. If this story is not quite accurate, do not be discouraged. Perhaps the Querent himself does not know everything. But the main lines ought to be laid down firmly, with correctness, or the divination should be abandoned. {208} "Second Operation" Development of the Question 1. Shuffle, invoke suitably, and let Querent cut as before. 2. Deal cards into twelve stacks, for the twelve astrological houses of heaven. 3. Make up your mind in which stack you ought to find the Significator, "e.g." in the seventh house if the question concerns marriage, and so on. 4. Examine this chosen stack. If the Significator is not there, try some cognate house. On a second failure, abandon the divination. 5. Read the stack counting and pairing as before. "Third Operation" Further Development of the Question 1. Shuffle, etc., as before. 2. Deal cards into twelve stacks for the twelve signs of the Zodiac. 3. Divine the proper stack and proceed as before. "Fourth Operation" Penultimate Aspects of the Question 1. Shuffle, etc., as before. 2. Find the Significator: set him upon the table; let the thirty-six cards following form a ring round him. {209} 3. Count and pair as before. [Note that the nature of each Decan is shewn by the small card attributed to it, and by the symbols given in Liber DCCLXXVII, cols. 149-151.] "Fifth Operation" Final Result 1. Shuffle, etc., as before. 2. Deal into ten packs in the form of the Tree of Life. 3. Make up your mind where the Significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. Count and pair as before. [Note that one cannot tell at what part of the divination the present time occurs. Usually Op. 1 seems to indicate the past history of the question; but not always so. Experience will teach. Sometimes a new current of high help may show the moment of consultation. I may add that in material matters this method is extremely valuable. I have been able to work out the most complex problems in minute detail. O.M.] {210}