to bind magical objects is mentioned. From the specific terminology used, this seems to derive originally from the Z papers of the Golden Dawn. The relevant extracts from these were first published by Crowley, in his magazine The Equinox Volume I Number III (London, 1910) in Part Z.2 of his autobiographical column The Temple of Solomon the King, and were later published in full by Israel Regardie in Volume 3 of his monumental work The Golden Dawn (Chicago, 1939). Since there is very little material from this in the BAM, and most prominent overlap (see 3) ii) below) is evidently via Crowley and another book of Regardie’s, rather than direct from the Golden Dawn, I suspect that the composer of the BAM had not read Regardie’s The Goldenthe Pentagram, and there are references to its use in the opening portion of Wiccan rituals on p. 46 and p. 94 (this is by no means the only occurrence in the BAM of the use of ceremonial magic material of a clearly Judeo-Christian nature in the context of a Wiccan ritual). While the Lesser Ritual of the Pentagram seems to have been a creation of the Golden Dawn (possibly based on a Jewish prayer), from the details of the wording and translation of the Hebrew given with it, the text in BAM has clearly come via the works of Crowley rather than directly from the Golden Dawn. However, it differs from Crowley’s version in four significant respects. Firstly, the transliteration of the Hebrew into the Roman alphabet