On the Servitors Lagasas and Helel

Of the Servitors associated with the Square used to see A Beautiful Lawn, the name Lagasas may derive from the Greek λαγός, ‘hare’ and λαγάς, ‘hare hunter.’ This is fitting as this spirit also appears in the second square of this chapter which causes one to see a hunting party. Helel appears to derive from the Hebrew חלל meaning ‘cavity,’ ‘void,’ ‘hollow,’ ‘to begin (as if by an opening-wedge),’ to pollute oneself ritually or sexually’ and ‘to bore through or pierce.’ With the scrying featuring the opening up of a cavity in the earth where a strange ritual was being performed followed by overt sexual imagery, Helel appears to have been the dominant servant spirit behind this vision.

I. A Beautiful Lawn

Servitors: Lagasas, Helel.

The relevant servitors are determined by considering which of the 114 spirits under the joint rulership of the Elemental Kings given in Georg Dehn’s edition of the Abramelin fit into the square in their entirety. In this case, just two of those spirits could be attributed to it, with Helel’s name being present due to the repeated appearance of the letters H, E and L in the square. Lagasaf, however, was determined to be relevant due to the common scribal confusion of the letters ‘s’ and ‘f,’¹ making the alternative name ‘Lagasas’ apparent. As far as spirit names go, the suffix -as is quite common—as seen in the names of Pseudomonarchia Daemonum spirits such as Pruflas, Malphas, Halphas, Stolas, Orobas, Furcas and Amduscias—while the suffix -af is not. The linguistic origin of the word HESEB found in the outer lines of the square is likely to derived from the Biblical Hebrew עשב (eseb), signifying ‘grass’ or ‘herbage.’


After anointing the brow with Oil of Abramelin, the banishing was performed and the Four Kings called in a rudimentary fashion in their respective quarters followed by a verbal request to Lagasas and Helel to assist with the experiment. A time period of thirty minutes was then observed in a state of astral meditation with the square held in the right hand. Once completed, rough notes were taken, which were written up as follows.
The Vision

On sitting down to meditate after the banishing and invocation of the Four Kings, I formed the image of the lawn of a nearby stately home as the object of meditation. This location was visualised due to a synchronicity that occurred earlier today when a friend told me he had visited the place in question yesterday after I had recommended he visit it for a family day out a couple of weeks ago. My own visits to this house have involved me going to sit and read on its lawn on sunny days, so this was quite naturally the scene I found myself setting.

As soon as the lawn’s visual image became solid and clear, dark clouds blotted out the sun overhead. Then a strange, poisonous rain began to fall, and where it landed on the lawn, the perfect grass became blackened by a corrosive stain. In the midst of the new blot, mushrooms began to grow, and as their roots spread underground the colour of the sky around me changed to a strange mixture of orange, yellow and purple, with the air it hung in growing heavy with a deep silence. Beneath me, the mushrooms had now spread into a vast, underground network that pulled apart the stones of the earth as it grew until a large, circular fissure lay before me. Around the ledge of the chasm, a congregation of small, black-bodied spirits held hands and danced in a circle, singing a guttural chant as they did so.

As their song concluded, I rose higher into the air and saw thousands of large, black spiders pouring out of the hole in the ground, escaping into the world at large to do whatever mischief the gnome-like spirits had conjured them to do. As the spiders disappeared, I noted that the hole in the earth now had the shape of a Vesica Piscis and that the clouds that obscured the sun were now clearing. As the sun began to shine again, a rainbow formed and its end moved across the surface of the grass until it shone directly into the yoni-shaped fissure, filling its darkness with its rays. Hundreds of small, golden lights then flowed down the beams of the rainbow, healing the earth of its wound and leaving the lawn beautiful and unmarred under a red-gold sunset.

As the sun disappeared below the horizon, I noted that the grass where the rainbow had shone was covered in a beautiful, diamond-like dew which reflected the brightness of the stars above, with traces of the rainbow I had seen lingering in its light. I scooped up a handful of the dew and drank it. Noticing that it tasted like honey, I let myself fall into a passive state in which I held the form of a single, silver dewdrop in my mind. In that state, no further visualisations came, though shortly before the end of the session a voice from the depths of my mind commented that I had ‘strange friends.’

In addition to the synchronicity that occurred with my friend telling me of his visit to the house with the lawn, another synchronicity came while writing this summary of my experience up when an app I had installed yesterday delivered its daily notification to my phone. Having a feeling that I would see something significant on it, I browsed through the app—which delivers strange and curious news stories—and discovered the following article as the eleventh item down the list.³


What I found to be of subtle interest here was how alike the description of mushroom colonies are to previous thoughts I’ve had about collectives of spirits. Every distinct cap of a fungus colony is described as being in communication with the others through their rhizomorphs, through which they work towards a singular collective purpose. In the case of many of the overlapping spirits of the Grimoires, such as Furcas, Partas, Ansoryor and Anaboth, or those such as Baël, Berith and Balaam—who clearly derive from Belzebuth, the Prince of Devils, and the Baalim of the Ancient Near East—there often appears to be a single common emanatory source underpinning the names, forms and purposes and natures of the collective.

In all, this was rather a good start to the experiment, with strong and strange visual elements throughout it as well as marked synchronicities preceding and following it.

I do wonder what mischief those spiders might get up to, though.

¹ Cited as a common scribal error by Takato Kato in Corrected Mistakes in Cambridge University Library MS Gg.4.27 in Design and Distribution of Late Medieval Manuscripts in England, ed. Margaret Connolly, Linne R. Mooney. Boydell & Brewer Ltd, 2008.

² See Deuteronomy 11:15: ונתתי עשב בשדך לבהמתך ואכלת ושבעת. “I will provide grass in the fields for your cattle, and you will eat and be satisfied.”

³ With eleven being the Qaballistic ‘number of magic,’ this proved to be another pleasant coincidence.

Abramelin Experiment

After some successful experimentation with the magic squares of Book Four of the Book of Abramelin, I’ve decided to undergo a more structured series of visual quests centred around the thirty-nine squares that feature in Chapter Twenty-Seven and record them here.

This chapter specifically deals with making ‘all kinds of things appear.’ This is predominantly astral in nature, though observations should be kept in everyday life for synchronistic correspondences with the images worked with each day.

The work is simple in nature and adheres to the following instructions:

1. Craft the square the day before using it by writing the names onto the page of a pad of 5mm square-ruled paper.
2. Before bed that night, form the intent to use the square for the purpose designated to it the following day.
3. Be aware of any dreams or synchronicities before and after the work is performed
4. On performing the work itself, begin with a banishing rite of your choice then cut the square out of the pad.
5. A short, personal invocation of the Elemental Kings Oriens, Amaymon, Paymon and Ariton/Egin—who rule the operations of this chapter—is then performed, with the square in held in the hand, by facing each King’s respective directions— East, South, West and North—before returning to the East to perform the work.
6. With the square in your hand, or upon your head under a hood or cap, enter a meditative state with the intent of receiving the relevant visions. The state aimed for should be passive and receptive.
7. Results should then be recorded and analysed.
8. No closing banishing should be performed if one wishes to note any subsequent external synchronicities that may occur. Work on the next square two days later will involve a banishing in any case.
9. Repeat stages 1-8 the following day until the experiment is concluded on day seventy-eight, during which a final banishing should occur before midnight.

Each square and its associated properties will appear here in full along with the names of the specific servant spirits which can also be called upon to assist with the operation. To space the workings out and allow its synchronistic effects to be noted, a meditative working is carried out every other day over a total of seventy-eight days, with the first day being dedicated to making the square and forming the intent at night, before the meditation is done at one’s convenience the following day. The third day then repeats the actions of the first day for the next square and so on until day seventy-eight, when the experiment draws to a close.

The squares are powerful talismans which the Chiefs and their servants have sworn oaths to uphold the functions of. In my own experience, they are effective, simple tools, but come with warnings attached. Some have advised, for instance, that they should not be left lying around or visible to others as they are activated as soon as their form has been established without any need to consecrate or vivify by extraneous rites. Without banishing immediately afterwards, general feelings of oppression, paranoia, noticing objects moving by themselves, bad-temperedness, poor discipline, frightening dreams, visual phenomena such as seeing shapes or shadows moving, hearing noises such as whispers and breathing have all proved quite common in my own experience, as is the case with all other work involving spirits. Not only does the person performing the work notice such effects, but others who share the space they have been worked in may notice them, too. I’ve also noticed that the squares have the tendency to disappear out of sight, slip out of the pocket if being carried, or somehow become lost once they have served their purpose. If they don’t disappear, they should either be put somewhere secret or appropriately disposed of as one sees fit.

In this work, they are used to make the following things appear:

1. A beautiful lawn
2. A hunting party
3. A pumpkin
4. A beautiful garden
5. A beautiful palace
6. A rose garden
7. A big lake
8. A snow
9. A grape plant or grapes
10. A vineyard
11. Wild animals
12. Paddocks and fields
13. Farm buildings
14. A castle on a mountain
15. A mountain
16. Flowers
17. Bridges
18. A running spring
19. A village
20. All sorts of trees, also a forest
21. A lion
22. A wild cat
23. Cranes
24. Owls
25. Steers
26. Giants
27. Horses
28. Peacocks
29. Eagles
30. Bears
31. Buffaloes
32. Wild pigs
33. Dragons
34. Unicorns
35. Vultures
36. Foxes
37. Griffins
38. Rabbits
39. Dogs

Anyone wishing to follow suit and perform any or all of the astral meditations at any point is encouraged to communicate their findings in the comments.