The story about Agla – Part II
Agla, many magicians’ beloved Divine name, has given us inspiration to create out of it several other similar names of God. Perhaps, we may instead say that God has observed that the magicians like to use Agla, so he decided to give us several other “Agla-like” names.
There are two different names in this Agla-like category: the ones in which Agla is a part of an extended name Divine name, like Agla Ensof, and the others which came out from the root word Agla, such as Aglai.
All of those names are also powerful, and in many aspects similar to Agla, but they also differ among themselves in some of their specialties. There are 7 fields where they can help. Their might come to its greatest expression at number 7, so keep on reading. Let’s have a closer look:
- For prayers and with no other obvious purpose but to show devotion, you should say Aglaon.
2. Special names in ceremonial magic are: Agla Ensof, Agladiameron, Aglai, Aglatai, andAgload. They are not the top ceremonial names, for example, you can very rarely find anyone using them in circle rituals, but if you are up to Needle rituals, paper crown creating and making wax images, those names are of the first choice.
When you do needle rituals, you should mention Agload, Agladiameron and Aglai. Besides for being spoken at needle ceremonies, Aglai should also be used when you want to make a wax image, and it should be written in the paper crown. Aglata and Aglatai are other names that should be written in the paper crown. However, if you want to call Aglata for help, you must stand upon a prominent rock, hold a palm-twig in your right hand, and wear a wreath of laurel around the temple. Then turn toward the East and say this word. Finally, The Key of Solomoninstructs that Agla Ensof should be written in the silken clothes in which magical instruments should be wrapped in and put away after the work. Ensof is Ain Soph, and this is limitless nothing.
3. Regarding evocations, Agla Hatyonadabazar is the name by which angels are conjured. Aglaabaij should be conjured, according to D. I. Faust, Citation of the Seven Great Princes, in order to evoke Barbuel. The Sixth and Seventh Book of Moses tells that Aglai should be mentioned in the conjuration of the Jupiter intelligence Bethor. Aglos should be named in the evocations of Usiel.
4. Wealth. Aglay occurs in the Seal 3 from Verus Jesuitarum Libellus. By this name spirits are called to bring one million of the best Spanish gold. Tehor is specifically conjured in this seal.
5. Protection: Agla Pentagrammaton saves against dangers according to a 15th century divination ritual cited by Jean-Baptist Thiers. Aglaia appears in a spell intended to prevent wounds by weapon in books of Solomon. The Enchiridion of Leo III lists it as one of the 72 sacred names of God affording protection fro, enemies and dangers by travelling by land and sea.
6. Beginnings, four elements and magic for any time: Whenever you start something new, you should speak Aglacyel. It was given to Adam. It is mentioned in the Sixth and Seventh Books of Moses, where it belongs to the seventh set of Shemhamphoras. It should be named in the beginning of each undertaking. It also appears in the same position in Semiphoras und Schemhamphoras Salomonis regis. Aglata and Aglataon should also be named for good beginnings, for each thing, in all work and time, and with the 4 elements.
7. Evocations of dangerous spirits and exorcism. The power of Agla comes here to its full expression. Aglon is mentioned in Grand Clavicle in the context of making a pact with a spirit. Pseudomonarchia Daemonum instructs that Aglanabrath should be conjured in evocations of spirits. This book did not specify which spirits it had in mind, but it is not difficult to guess. Agle also appears in Pseudomonarchia Daemonum. By that name Moses bind the devils and shot them up. Aglopuai appears in D. I. Faust, Citation of the Seven Great Princes. It should be mentioned to bind the spirits. Finally, the last but not the least, Agla Helene occurs in a conjuration from a German manuscript from the 14th century written in Latin, which describes it as a very powerful name of God. It is also mentioned as a “terrible” name of God for evil spirits.