The Book of the Sacred Magic of Abra-Melin the Mage

* Probably Albert V. of Austria. + Pope John XXII. (Balthazar Cossa), Pope from 1410 to 1415, was born at Naples. He had been a corsair in his youth, and at first, after his entry into holy orders, was only notable for his debauches, his exactions, and his violence. Pope Boniface JX. nevertheless appointed him Cardinal in 1402, and afterwards Legate of Bologna, where he is said to have given himself up to such excesses that Gregory XII. thought it necessary to excommunicate hin. Notwithstanding this Cossa was elected to the Papacy dt the time when the Church was shaken by internal dissension. He promised at first to renounce the Pontificate, if on their side Gregory XII. and Benedict XIE. would abandon their claims. However, he mounted the Papal Throne, and declared for the side of Louis d Anjou in the war between the latter and Ladislaus regarding the Throne of Naples. At length, after the taking of Rome by Ladislaus, he was forced te implore the support of the Emperor Sigismond. The latter consented to grant him his protection, but on the sole condition of the convocation of the Council of Constance. After much hesitation, and after having taken every possible precaution to ensure his personal safety, John MAIL. consented to the assembling of the Council, which he opened 7th November, 1414. Being then summoned to lay aside the Papal Mitre, he judyed it prudent ta consent; but a few days later, he succeeded in escaping in disguise, during a tournament given by the Dake of Austria.

dle retired to Lauffembonrg, and protested against the abdication, which he declared to have been obtained from him by force, The Counci! was for a moment struck with fear and consterna tion, but the firmness of the Emperor Sigismond, coupled with the effect of the declaration of J. Gerson that the Gencral Councils had higher authority than the Papacy, prevailed. John ANTI! was summoned to appear before the Couneil, but refused; and soon after, being abandaned by the Duke of Austria, who was too weak to resist the power of the Emperor, he was arrested at Fribourg, and conchicted to Rudolfcell, On the 29th May, 1415, this Pontiff was solemnly deposed by the Council of Constance as being given to simony, impudent, a secret poisoner, and a spendthrift of the wealth of the Church ; and was imprisoned in the Castle of Heidelbere. At the end of four years he recovered his liberty, on payment of 30,000 golden crowns, and went to Rome, where he made his submission to Martin V., and was by him appointed Cardinal-Bishop of Frascati, and Senior of the Sacred College. He died a few months later at Florence, either ot anxiety or by poison.

34. THE Boox oF THE SACRED MAGIC few and of little worth ; and so poor was I that in order to marry a person who “had a considerable dowry, I was forced to make use of mine Art, and I employed the Fourth Sign of the Third Book and the Third Sign*™ of the nineteenth chapter; and I married iny vousin with 40,000 golden florins as a dowry, the which sum served as a cover to my fortune. All the Signs which are in the Kightee nth Chapter + have been made use of by me so many times that ] could not count them. However, they are all given in the Book + already mentioned. I’ made great and wonderful experimerts with the Signs of the second § and eighth || chapters of the Third Book. The First Sign of the first chapter of the Third Book is the most perfect. It is necessary to be prompt and adroit in coll these operations, seeing that in the things which beloniy unto Crod we car. casdy commit still greater errurs than. those into which Sotomon fell. All these Signs have I worked with great case cand pleasure, and with very great utility (unto myself ar 4 others), All these operations and others in infini number have I performed by the Signs which be i, the Third Book, and never have I failed in attainin; mine end, I have always been obeyed (by the Spirits) and everything hath succeeded with me because I have myself obeyed the Commandments of God. Also T have

* To make oneself loved by a relation. + The Eighteenth Chapter is entitled: “ Huw to heal diver. tnaladies ”, } #4 the Third Book, 8 The Second Chapter is entitled: “ How to obtain information and be ley eat concerning every kind cf proposition and all doubtful sciences * ' The Fighth Chapter is entitled: ‘‘ How to excite Tempests”, q« To know all sorts of matters past and to come, which are, however, not opposed to God and to His Holy Will.” oy ABRA-MELIN THE MAGE. 35 from point to point followed out that which mine Angel hath counselled and prescribed unto me; following out also exactly that which Asra-Meumn* had taught me, the which is the same that I shall write in the Two following Books, and which I shall exemplify and explain more clearly ; because the instructions which I received, although in very obscure words and Hieroglyphics, have caused me to attain mine object, and have never permitted me to err and fall into pagan, strange, and superstitious idolatries ; 1 being always kept in the Way of the Lord, Who is the True, the Only, the Infallible End, for arriving at the possession of this Sacred Magic.

IHE infamous Beztian hath no other desire than that of obtaining the power of hiding and obscuring the True Divine Wisdom, so that he may have more means of blindaes ing simple men and of leading them by the nose ; so that they may always remain in their simplicity, and in their error, and that they may not discover the Way which leadeth unto the True Wisdom ; seeing that otherwise it is certain that both he and his Kingdom would remain bound and that he would lose the title which he giveth himself of “ Prince of this World,” having become the slave of man. This is wherefore he seeketh to annul and destroy utterly this Sacred Wisdom. I, however, do pray all and singular to be upon their guard, and in no way to despise the Way and Wisdom of the Lord, nor to allow themselves to be seduced by the Demon and his adherents ; for he is a liar and will be so * Thus spelt here, ZT being understood that in this operation we have to do with a Great and Powerful Enemy, whom through our own weakness and human strength or science we cannot weemaees resist without particular aid and assistance from cn Holy Angels, and from the Lord of the Good Spirits ; it is necessary that each one should always have God before his eyes, and in no way offend Him.

On the other hand, he must always be upon his guard, and abstain as from a mortal sin from flattering, obeying, repardiney, or having respect to the Demon, and to his V iperine Race ; neither must he submit himself unto him in the slightest thing, ter that would be his ruin and the fatal loss of his soul, As it happened unto all the sced descended from Noa, Lor, Isusrier, and others who did possess the blessed land (before oar forefathers) who inherited this Wisdom from father to su, trom family to family ; but in the course of time having lent an car unto the fees erous Enemy, they let yemaelves be turncd away from the Veritable Path, and did lose the True Science which they had received trom God by the means of their fathers, and gave themselves over unto Superstittous Sciences, and unto Diabolical Enchantments, and unto Abominable Idolatries, the which was the cause that thereafter God did chastise them, dety*® them, and chase them trom their country , and did introduce in their stead our predecessors ; from which same errors again later came the cause of our present misery and servitude, the which will last even unto the end of the world; since they in no way wished to know the Gift which Ged had given unto them, but instead abandoned it to embrace and follow the deceits of the Demon.

This is wherefore each one should take care to submit himself unto him* neither by acts, nor by words, nor by thoughts, because he is so adroit and prompt that he can seize one unexpectedly ; just as a Spider may take a Bird.+ Let that miserable Bohemian and the others whom I have before mentioned, serve thee for an example to avoid (even as they did unto me). In the commencement of the Operation there appeareth a Man of Majestic Appearance, who with great affability doth promise unto thee marvellous things. Consider all this as pure vanity, for without the permission of God he can give nothing ; but he will do it unto the damage and prejudice, ruin and eternal damnation of whomsoever putteth faith in him, and believeth in him ; as we may see in the Holy Scripture in the matter of Puaraou and his adherents, the which despised the Veritable and certain Wisdom of Mosrs and AARon, and were in the beginning backed up by the Devil who showed them by the means of Enchantments that he could both du and put in practice all the works of the aforesaid holy men, whence he ultimately did reduce them to such a condition of obstinacy and blindness, that without perceiving their own error and the deceit of the Demon, they were cruclly chastised by God with divers plagues, and were at last all drowned in the Red Sea. This 1s wherefore in conclusion I say unto thee in few

words, that we must rely upon God alone, and put all our confidence in Him. * /.¢., the Demon. + There is a very large species of Spider, which can even capture and kill small birds, but it is only met with in tropical regions, espe- cially in Central America and Martinique; the zoological name of this species is "*-~-? SOD be my witness that I have not learned ma; «this Science out of curiosity, nor in order to avail myself of it for an evil purpose, but rather to use it for the honour and glory of mv,* for mine own use, and for that of my neighbour; and I have never wished to employ it for vain and vile things, but I have always laboured with all my strength to aid a// creatures, friends and enemies, faithful and unfaithful, as well the one as the other, with a perfect will and a good heart, and I have also inade use of it for the animals. I have before cited certain examples in order to show unto thee that God Almighty doth not in any way grant the Art or the Science unto a person in order that he may use it fur himself alone, but in order that he may provide for the needs of others, and of those whe du not possess this Sacred Science. This is why I pray every one to tollow mine example, and if he doeth otherwise the Malediction of the Lord will fall upou him, and as for myself I shall be excusable and innocent before God, and before all men.

In the Third Book there will be found a very beautiful garden,{: the like of which assuredly no one hath ever made, and which no King nor Emperor hath ever possessed. He who shall wish to be as an industrious Bee therein, can there suck the honey which it containeth in abundance ; but if he shall maliciously wish to transform himself into a Spider, he can also draw poison from thence. God, however, accordeth and giveth His Grace, * Here a word is evidently omitted in the MS. by a slip. It should probably read “of my God”. { This is a very usual expression in Qabalistic Books to denote a valuable collection of Occult or Magical information. not unto the Evil, but unto the Good ; and if it seemeth unto thee that some chapters of the Third Book can be rather applied unto Evil and unto the hurt of our neighbour, than unto a useful end ; each one shall know that I have so placed them, in order that we may understand that this Science can be applied alike for Evil or for Good, as I will show thee more fully in the other Books. We must then study to flee the Evil and to obtain a] Forces of Good. He who shall act thus all the @7 his life shall have the succour and assistance of the faithful, benign and holy Angels ; and he who shall use it for Evil shall be abandoned by the same Angels, and shall be in the power of the Treacherous Enemy, who never faileth to obey the commands of such an one to work Evil, in order to render him his slave.

It is necessary to have as a general rule and maxim which never faileth, that whenever thou shalt see a man filled with an extraordinary desire to procure this operation for himself, if thou wishest to give it unto him, it is necessary to test his sincerity and his intentions, and delay him, according to the instructions which I give unto thee in these three Books. And if he seeketh to obtain it by indiscreet methods, and sayeth unto thee that this operation may be true or not true, feigning doubts in order to compel thee to give it unto him, or that he maketh use of other stratagems, thou mayest then conclude that such a man walketh not in the Way of the Lord. If any person wisheth it in a way opposed to that which God employeth to grant it, this would be presumptuous.

And if any person seeketh to obtain it not for himself, (but for either) a child or a relative, who is not such as he should be who receiveth so great a treasure ; he who shall grant it unto him shall be culpable of a great evil, and shal] himself lose the Grace and Wisdom of the Lord, and shall deprive his heirs of the same eternally. If a man of evil life, whom one shall feel by means of this Sacred Science will persist in his evil way of life, shall come unto thee to seek this Sacred Science, it is probable that such a man doth not desire to use it for good and in a right intention, but that having received it, he will use it for evil. I have also in such case myself, however, seen and felt that God, Who penetrateth the secret of our hearts, hath put by indirect means obstacles in the way of such an one’s success, causing difficulties to arise of one kind and another. So that he who at the first wisheth to possess this Science in order to use it ugainst his neighbour, and to commit all sorts of abominations, manifesteth himself as an unworthy person unto him who had resolved to give it unto him.

Shun Commerce, and the converse of those who actually in the search for this Science shall do and say all things which tend to Evil; seeing that such men can become the Enchanters of the Devi]. Thou shalt know the rest hereafter in the other Books. Here I am very prolix upon this point, and 1 am exaggerating much, because it is certain that once the Operation is given in due form, it is AN IRREVOCABLE ACT. But if, on the other hand, after an exact examination and inguisition thou shalt find a person tranquil and sincere, thou must aid him, because God Who hath aided thee wisheth also to aid him; unto this end hath He put into thine hands this Sacred Science. Thou must make every effort to procure peace amongst those who are at discord, and sworn enemies among themselves ; and it is imperative to do good untu every one, this being the sole and true means of rendering favourable unto thee, God, the Angels, and Men ; and of making the Demon thy slave, and obedient in all and through all. And such an one shall pass the rest of his life with a good and right conscience, in honour and peace, with contentment, and useful unto all beings. I entreat those who shall be possessors of a so great treasure

to employ it in the proper manner, and never to cast it before swine. Thou shalt usc it for thyself, OQ Lamecu, my son, but of the fruit which thou shalt draw therefrom, thou shalt make partakers those who have need, and the more thou shalt give, the more shall thy means increase. The same shall happen unto him to whom thou shalt give it. In these regions and countries we are slaves, and justly afflicted for our sins and those of our fathers ; however; we ought to serve the Lord in the best manner which shall] be possible unto us. And by such an one shall the Treasure be kept secret, and shall be given unto his heirs as far as he can, being ware of disinheriting them in order to give it unto others, and of causing it to fall into the hands of the Infidels, or of rendering the Wicked possessors thereof. Reel NE intention was in no way to be so proltx % in this First Book ; but what will not paternal Jove do? and the importance of the niatter permitteth it. Let each one who will carry out this glorious enterprise rest 1 peace and surety, because in these Three Books is comprised all that can be necessary for this operation. For | have written it with much care, attention, and exactitude ; so that there is no phrase which doth not vive thee some instruction or advice. However, I pray such an one for the love of God, Who reigneth and will reign eternally, to commence no operation unless beforehand for the space of Six Months he hath read and re-read this Book with care and attention, considering all points in detail; fo; I am more than sure that he will

not encounter any coubtful matter which he will not be able to solve himself, but further day by day will he assume unto himse:f a great and ardent desire, pleasure, and will, to undertake this so glorious operation ; the which can be effected by any person of any religion soever,* provided, however, that during the Six Moons he hath not cemmitted any sin against the Law and Commandments of God. Now it -emaineth unto me, QO Lamecu, my son, to show unto t'1ee the marks of my extreme paternal tenderness, by giving thee two principal pieces of advice, by the mean: of which, and observing all the other particulars whi-h I shall describe, thou (and any person unto whom tnou shalt accord this Sacred Science) mayest indubitab’y arrive at the perfection of this same Wisdom. It is recessary, however, to understand that many have under.aken this operation; and that some have obtained they wish; but that there are others who have not su-ceeded, and the reason of this hath heen because tueir Good Angel hath not appeared unto them in the day of the Conjuration, their Angel being by its nature Amphiteron,f because the Angelic nature differeth to so great an extent from that of men, that no understanding ner science could express or describe it, as regardeth that great purity wherewith they 7 be invested.

I do not wish that thou, Lamtcu, my son, and thy successor, and friends, should be deprived of a so great treasure. I in no way wish to abandon thee in 50 cssential a matter. The other point 1s the Psalm which I will tel] thee also ; and though thou givest the operation unto another person, although he be a friend, thou shalt in no * It is avticeable how constantly Abraham the Jew insists upon this print. + This word in Greek would mean “exhausted in every way,” or “hem ned in and hindered on every side ”. ; Ze, the Angels. Sy) OF ABRA-MELIN THE MaGE. | 45 wise communicate this unto him, because this Psalm is ‘the preservative against all those to whom thou shalt have iven the Holy Magic, should they wish to make use of it against thee; and thou shalt be able thyself to make excellent use of it against them. This was granted by the Lord unto Davin for his own preservation. For the first point: the day being come when it is necessary to perform the Orations, Prayers, and Convocations of thy Guardian Angel, thou shalt have a little Child* of the age of six, seven, or eight years at the most, who shall be clothed in white, the which child thou shalt have washed from head to foot, and thou shalt place upon his forehead a veil of white silk very fine and transparent, which covereth the forehead even unto the eyes;

and upon the veil it is necessary to write beforehand in gold with a brush a certain Sign made and marked in the manner and order as it will be shown in the Third Book : the which doth serve to conciliate and to give grace unto the mortal and human creature to behold the face of the Angel. Efe who operateth shall do the same thing, but upon a veil of black silk, and shall put tt on in the same manner as the Child. After this thou shalt make the Child enter into the Oratory and thou shalt cause him to place the fire and the perfume in the censer, then he shall kneel before the Altar; and he who performeth the operation shall be at the door and prostrate upon the ground, making his Oration, and supplicating his Holy Angel that he will deign to appear and show himself unto this innocent heing,-} giving unto him another Sign if it be necessary in order to see him himself t on the two following days.

It is requisite that he who shall operate shall take heed to in no wise regard the Altar, but having his face * The following instructions recall some of Cagliostro’s methods of magical working. + f.e., the Child. + /e., the Operator. towards the ground let him continue his Orations, and as: soon as the child shall have seen the Angel thou shalt command him to tell thee, and to look upon the Altar and take the lamen or plate of silver which thou shalt have placed there for this purpose, in order to bring it unto thee if it be necessary, and whatever other thing the Holy Angel shall have written thereon, wherewith thou oughtest to work on the two following days. The which being done he will disappear. Which being carefully done, the Child will tell thee (for this, it is necessary to have instructed him beforehand), and thou shalt command him to bring unto thee the little plate,* by the which when thou hast received it thou shalt know what the Angel hath ordered thee todo. And thou shalt cause it to be replaced upon the Altar. and thou shalt quit the Oratory, thou shalt close it, and thou shalt in no wise enter therein during the first day, and thou shalt be able to send away the Child. And he who shall perform the Operation shall prepare himselt during the rest of the day for the morrow following, to enjoy the admirable presence of the Holy Guardian Angel, in order to obtain the end so earnestly desired, and which shall not fail thee if thou follawest the Path which He shall show unto thee. And these two Signs are the Key of the whole Operation. Unto the Glory of the Most Holy Name of God and of His Holy Angels !

* /.., the lamen of silver, previously alluded to. WHICH GOD GAVE UNTO MOSES, AARON, DAVID, SOLOMON, AND OTHER HOLY PATRIARCHS AND PROPHETS ; WHICH TEACHETH THE TRUE DIVINE WISDOM. MEET E Wisdom of the Lord is an inexhaustible Mm fountain, neither hath there ever been a man born who could penetrate its veritable origin and foundation. The Sages and mee §=Holy Fathers have drunk long draughts thereof, and have been fully satisfied therewith. But with all this, not one among them hath been able to comprehend or know the Radical Principles, because the Creator of all things reserveth that unto Himself; and, like a jealous Ged, He hath indeed wished that we should enjoy the fruit thereof, but He hath not wished to permit us to touch either the Tree or its Root. It is then not only proper, but further also we are compelled to conform ourselves unto the Will of the Lord, walking in that Path, by the which also our predecessors went, without seeking out through a vain curiosity how it is that God reigneth and governeth in His Divine Wisdom ; because such would be a very great presumption and a bestial conceit. Let us then content ourselves with only knowing how many blessings He hath granted unto us Sinners, and what extent of power He hath given unto us mortals over all things, and in what way it is permitted unto us to use them. Let us then content ourselves with this, laying aside all other curiosity, observing without any comment that which shall he set down in this Book with fidelity. And if ye do follow my advice, ye shall be infallibly comforted thereby.*

* The style of the writing here is much more quaint and obscure than that of the First Book; and is evidently the translation of Abraham the Jew from a more ancient writer. WHAT AND HOW MANY BE THE FORMS OF VERITABLE MAGIC. Same lTOSO should wish to recount all the Arts and Operations which in our times be reputed and preached abroad as Wisdom and DAV ICA Ne Magical Secrets; he should as well underPIAESMee take to count the waves and the sands of the Sea; seeing that the matter hath come to such a pass that every trick of a buffoon is believed to be Mayic, that all the abominations of impious Enchanters, all Diabolical INusions, all Pagan Idolatries, all Superstitions, Fascinations, Diabolical Pacts, and lastly all that the gross blindness of the World can touch with its hands and feet is reckoned as Wisdom and Magic! The Physician, the Astrologer, the Enchanter, the Sorceress, the Idolater, and the Sacrilegious, is called of the common People a Magician! Also he who draweth his Magic whether from the Sun, whether from the Moon, whether from the Evil Spirits, whether from Stones, Herbs, Animals, Brutes, or lastly from thousand divers sources, so that the Heaven itself is astonished thereat. There be certain who draw their Magic from Air, from Earth, from Fire, from Water, from Physiognomy, from the Hand, from Mirrors, from Glasses, from Birds, from Bread, from Wine, and even from the very excrements themselves ; and yet, however, all this is reputed as Science !

I exhort you, ye who read, to have the Fear of God, and to study Justice, because infallibly unto you shall be opened the Gate of the True Wisdom which God gave unto Noau and unto his descendants JAPHET, ABRAHAM, and IsmMAEL; and it was His Wisdom that delivered Lor ‘or ABRA-MELIN THE MAGE, $1 from the burning of Sodom. Moszs learned the same Wisdom in the desert, from the Burning Bush, and he taught it unto AARON his brother. Josepu, SAMUEL, Davip, Sotomon, Exiyau, and the Apostles, and Saint Joun particularly (from whom we hold a most excellent book of Prophecy*) possessed it. Let every one then know that this, this which I teach, is that same Wisdom and Magic, and which is in this same Book, and independent of any other Science, or Wisdom, or Magic, soever. It is, however, certainly true that these miraculous operations have much in common with the Qabalah ; it is also true that there Be other Arts which have some stamp of Wisdom ; the which alone would be nothing worth were they not mingled with the foundation of the Sacred Ministry, whence later arose the Mixed Qabalah. The Arts are principally twelve. Four in number, 3, 5,7, 9, among the numbers in the Mixed Qabalah. The second is the most perfect one, the which operateth by Sign and Visions. ‘Two of the even numbers, namely 6 and 2, which operate with the Stars and the Celestial Courses which we call Astronomy. Three consisteth in the Metals, and 2 in the Planets.} As.to all

* Je., the Revelation, or Apocalypse. + This whole passage about the signification of these numbers is very obscurely worded in the original. I take the meaning to be the following: The Arts or methods of Magical working are twelve, if we class them under the twelve Signs of the Zodiac. The second number mentioned above, 5, is perfect because of its analogy with the Pentagram that potent Symbol of the Spirit and the Four Elements ; 6 is the number of the Planets (as known to the Ancients, without the recently discovered Herschel and Neptune). As the Chaldean Oracles of Zoroaster say: “He made them Six, and for the Seventh, He cast into the midst thereof the Fire of the Sun”. 2 operates in the Stars and Planets as representing their Good or Evil influence in the Heavens, in other words their dual nature. 3 consists in the Metals because, the ancient Alchemists considered their bases to be found in the three principles which they called Sulphur, Mercury, and Salt; but by which they did not mean the substance which we know under these names. these Arts, the which be conjoined and mingled together with the Sacred Qabalah; both he who maketh use of these same, either alone, or mingled with other things which be in no way from the Qabalah; and he who seeketh to exercise himself in performing operations with these Arts; is alike liable to be deceived by the Demon ; seeing that of themselves they possess no other virtue than a natural property ; and they can produce no other thing than probad/e* effects, and they have absolutely no power in spiritual and supernatural things ; but it, however, on certain occasions they - cause you to behold any extraordinary effect, such is only produced by impious and diabolical Pacts and Conjurations, the which form of Science ought to be called Sorcery.

Finally, let us conclude that from the Divine Mystery are derived these three kinds of Qabalah, vez. : the Mixed Qabalah, and the True Wisdom, and the (True) Magic. We will, therefore, show forth this last, and the manner of becoming its possessors in the Name of God and of His Celestral Court ! Ei have already said what is the Science which I§ am to teach you, that is to say, that it is neither in any way human nor diabolical, but (that it is) the True and Divine Wisdom and Magic, which has * Le, “probable” as opposed to “ certain”. + fe, professing Magicians. + In the original MS.: ‘‘ Nous avons deja dit quelle est la sctence gue ye dois vous enseigner cest adtre quelle nest point humaine,” etc. been handed down by our predecessors unto their successors as a hereditary treasure. In like manner as I myself at present, so even should ye think, before entering into this matter,* and before taking possession of su great a treasure, how much this Gift is sublime and precious, and how vile and base are ye yourselves who be about to receive it. This is wherefore I say unto ye that the beginning of this Wisdom is the Fear of God and of Justice. These be the Tables of the Law, the Qabalah, and the Magic; they should serve unto ye for a rule. It is necessary that ye should begin to attach yourselves unto the very beginning, if ye truly do wish to have the Veritable Wisdom ;

and thus shall ye walk in the right Path, and be able to work ; all the which is contained in this Book, and all the which is therein prescribed. For to undertake this Operation with the simple intention of using it unto dishonest, impious, and wicked ends, ts neither just nor reasonable ; for it is absolutely necessary to perform this Operation unto the praise, honour, and glory of God; unto the use, health, and well-being of your neighbour, whether friend or enemy, and generally tor that of the whole earth. Furthermore, it ts also necessary to take into consideration other matters, which though less important be still necessary ; namely, whether ye be capable, not only of commencing, but also of carrying through the Operation unto its end; this being a necessary point to consider before coming unto a final determination upon the matter; because in this case we are not negotiating with men, but with God, by the intermediation of His Holy Angels, and with all Spirits, both good and evil.

| am not here intending to play the Saint and Hypocrite, but tt 1s necessary to have a true and loyal heart. Ye have here to do with the Lord, Who not only be- *In the original: Cottme se suts apresent vous devez donc penser avant que d’entrer dans cé bal,” etc. S4e THE BOOK OF THE SACRED MAGIC holdeth the outer man, but Who also penetrateth the inmost recesses of the heart. But having taken a true, firm, and determined resolution, relying upon the Will of the Lord, ye shall arrive at your desired end, and shall encounter no difficulty. Often also man is changeable, and while beginning a thing well, finisheth it badly, being in no way firm and stable in resolution. Ponder the matter then well before commencing, and only begin this Operation with the firm intention of carrying it out unto the end, for no man can make a mock of the Lord with impunity. Furthermore it is likewisc necessary to think and consider whether your goods and revenue be sufficient for this matter ; and, further, whether if your quality or estate be subject unto others, ye may have time and convenience to undertake it; also whether wife or children may hinder vou herein; these being all matters worthy of observation, so as not te commence the matter blindly.

The chief thing that ye should consider is whether ve be in good health, because the body being feeble and unhealthy, it 1s subject to divers infirmities, whence at length result impaticuce «end want of power to operate and pursue the (peraiwen ; and a sick man can neither be clean and pure, nor enjoy solitude; and in such a case it is better to cease. Consider then the safety of your person, commencing thie Operation ina place of sarery, whence neither enemies por any disgrace can drive you out before the end ; because ye must finish where ye begin. But the first part of this chapter is the most important, and see that ye keep well in mind the necessity of observing the same, because as regardeth the other disadvantages, they may perhaps be remedied. And be ye sure that God doth aid all those who put their confidence in Him and tn His Wisdom, and such as wish to live lv. making use with honour of rhe deceitful world, oF ABRA-MELIN THE MAGE. 85 which ye shall hold in abomination, and see that ye make no account of its opinion when ye shall be arrived at the perfection of the work, and that ye shall be possessors of this Sacred Magic.

OF THE AGE AND QUALITY OF THE PERSON WHO WISHETH TO UNDERTAKE THIS OPERATION. whe wpe i order to describe the aforesaid and other a ae m\iszcen| considerations in the best possible manner ; Wis) = will here make a general recapitulation ; aN H| mentioning also first what may bring hinfees) §=drance unto the matter. It is, then, necessary that such a man* give himself up unto a tranquil life, and that his habits be temperate ; that be should love retirement ; that he should be given neither unto avarice nor usury (that he should be the legitimate child of his parents is a good thing, but not as necessary as for the Qabalah, unto which no man born of a clandestine marriage can attain) ; his age ought not to be less than twenty-five years nor more than fifty ; he should have no hereditary disease, such as virulent leprosy ; whether he be free or married importeth little ; a valet, lackey, or other domestic servant, can with difficulty arrive at the end required, being be@und unto others and not having the conveniences at disffosal which are necessary, and which this Operation demandeth. Among women, there be only Virgins who are suitable ; but It

* Je., he who intends to undertake the Operation. + I doubt this assertion very much. ; Here comes another touch of prejudice. In the present day many of the profoundest students of the Qabalah are women, both married and single. : 7 ! strongly acvise that so important a matter should not be communicated to them, because of the accidents that they might cause by their curiosity and love of talk. THAT THE GREATER NUMBER OF MAGICA! BOOKS ARE FALSE AND VAIN. MeL the Books which treat of Characters, g))6 oitxtravagant Figures, Circles, Convocations, Conjurations, Invocations, and other like See\\Wa matters, even although any one may see maida some effect thereby, should be rejected, being works full of Diabolical Inventions ;* and ye should know that the Demox maketh use of an infinitude of methods tc entrap and deceive mankind. This I have myself proved, because when | have operated with the Veritable Wisdom, all the other enchantments which I had learned have ceased, and [ could no longer operate with them, and I made a very careful trial of those which I had learned with the Raprin Mosrs; the cause of which is that the deceit and fraud of the Dimon can never appear where the Divine Wisdom is. Furthermore, the most certain mark of their raisity ts the election of certain days; since there be those which God hath expressly commanded to sanctify, we can freely operate

* It is necessary that the reader should not misunderstand this passage. What are mcant are thuse Black Magic works containing garbled and perverted words and characters ; and which tcach nothing but hurtful and selfish practices; the great point in which is yenerally the forming of a Pact with an Evil Spirit. Because true Characters represent the Formulas of the Currents of the Hidden Forces of Nature ; and true Ceremonies are the Key’ of bringing the same into action. oF ABRA-MELIN THE MAGE. 57 ‘ot all other days, and at all times. And whenever ye ~ ghall see tables which do mark the days and their differences, the Celestial Signs, and other like matters,* pay no attention thereto, because herein is a very great sin+ hidden, and a deceit of the Demon ; it being one of his many methods of endeavouring to confound the True Wisdom of the Lord with cvil matters. Because this True Wisdom of the Lord can operate and perform its effects every day, and at any moment and second. The Gates of His Grace are daily open, He wisheth, and it is pleasing unto Him to aid us, as well on this day as on the morrow ; and in no way could it be true that He desireth to be subjected to the day and hour which men would wish to prescribe for Hitn; seeing that He is the Master to elect such days as He Himself wisheth, and also may they be sanctified! Flee also all such Books

* It seems again to me here that Abraham the Jew stretches the matter too far. It is perfectly and utterly true without doubt that Angelic Magic is higher than that form of Talismanic Magic which has its basis in the Astrological positions of the Heavenly Bodies ; and can therefore do more, and be also independent of Astrological! considerations, because the matter is relegated to a higher plane than this, and one wherein the laws of Physical Nature do not obtain. But certainly when working with the rays of the Sun, we shall more easily find his eccude force of heat attainable when he himself is producing that effect upon the earth, ze., when he is, in the Sign of the Lion ; while when he is in that of the BulJ, his force will be rather that of Germination, ctc., when in the Northern Hemisphere. And the same with the other Planets. Also if working by the Indian Tatwas, we shall find it necessary to consider the position of the Moon, the time in the day, and the course of the Tatwa in the periad of five Gharis. Of course Abraham could not make the experiments of Rabbin Moses succeed if he substituted the laws of another plane for their own. ,

+ So it would be if he applied it to the: Angelic working ; but equally it would be an error which, though not so great, would stil] entail failure, to apply laws exclusively of the Angelic plane to those experiments which would mainly depend on the physical rays of the Planets; though undoubtedly the Angels of a Planet govern its rays. But the Angels of Mars do not govern the rays of Jupiter, nor those of the latter the rays of Mars, as those whose Conjurations include extravagant, inexplicable, and unheard-of words,* and which be umpossible to. understand, and which be truly the inventions of the Devil and of wicked men. It is well also to recall that which I have said in the First Book, vz., that in the greater part of their Conjurations there was not the slightest mention made of God Almighty, but only of Invocations of the Devil, together with very obscure Chaldean words. Surely it would be a rash thing of a man who should deal with God by the intermediary of His Holy Angels, to think that he ought to address Him in a jargon, neither knowing what he saith nor what he demandeth. Is it not an act of madness to wish to offend God and His Holy Angels ! Let us then walk in the right way, let us speak before God with heart and mouth alike opened, in our own maternal language,'{: since how can ye pretend to obtain any Grace from the Lord, if ye yourselves know not what ye ask? Yet, however, the number of those who lose themselves utterly in this vanity is infinite ; many say that the Grecian language is more agrecable unto God, it may be true that it was perhaps at one time, but how many among us to-day understand it perfectly, this is the reason why it would be the most senseless thing to employ it.

* The Grimoires of Black Magic would usually corne under this head. But, nevertheless, the extravagant words therein will be usually found to be corruptions and perversions of Hebrew, Chaldec, and Egyptian titles of Gods and Angels. But it is undoubtedly evil to use caricatures of Holy Names; and these for evil purposes also, Yet it is written in the Oracles of Zornaster: “ Change not barbarous Names of [:vocation, for they are Names Divine, having in the Sacred Rites a Power Ineffable!" + Yet, notwithstanding, it is well in a Sacred Magical Operation te employ a language which does not to our minds convey so much the commonplace ideas of everyday life, so as the better to exalt our thoughts. But, as Abraham says, we should before all things stand what we are repeating. or ABRA-MELIN THE MAGE, 59 I repeat then :-—Let each one speak his own language, because thus understanding what it is that ye are demanding of the Lord, ye will obtain all Grace. And if ye demand a thing which is unjust, it will be refused unto you, and ye will never obtain it. THAT IN THIS OPERATION IT IS NOT NECESSARY TO REGARD THE TIME, NOR THE DAY, NOR THE HOURS.

ene TERE be no other days (to be observed) than ® those which God hath ordained unto our Fathers, z7z., All Saturdays, which be the days of the Sabbath ; Passover ; and the petSaeewe = Feast of Tabernacles ; of which the former is the Fifteenth Day of the First of our Months, and the latter (beginneth on) the Fifteenth Day of the Seventh Month.* Now for this Operation, any person of whatever Law} he may be, provided that he confesseth that there is One God,| may observe these feasts. However, the true time of Commencing this Operation is the first day after the Celebration of the Feasts of Easter, and this was ordained unto Noah, being the most convenient time, and the end falleth just at the (Feast of} Tabernacles.§ Our predecessors have thus observed it, and the Angel]] also * The Passover is about the Vernal Equinox and nearly corresponds to our Taster; it begins on the rsth or i6th of the Jewish First Month= Nisan or Abib. The Feast of Tabernacles begins about the middle of their Seventh Month = Tisri. + /.e., religious denomination. ;{t is immaterial whether the religious conception be Theistic or Panthcistic.

| § The Initiates of the True Rosicrucian Wisdom, know that there is a certain force in the observance of the Equinoxes. ) Abraham evidently means his Guardian Angel, hath approved it ; and also it is more advisable to follow good counsel and example, than to be obstinate and follow one’s own caprice; and also to treat the election of a particular day as a Pagan idea, paying no regard whatever either to Time nor to the Elements ; but only (having respect) unto Him Who granteth such a period. Thus then will we be found men in the fittest condition of Grace and reconciled with God, and purer than at another period ; and this being an essential point ye ought well to consider the same. It is, however, quite true that the Elements and the Constellations do perform of thernselves certain operations* but this is to be understood of natural things, as it happeneth that one day is different unto another ; but such a difference hath not operation in things Spiritual and Supernatural, being thus useless for (higher) Magical Operations. The Election of Days is still more useless, the Election of Hours and Minutes whereof the ignorant make so much, is further a very great error.

Wheretore I have resolved to write this particular chapter, in order that this error might appear more plainly evident unto him who readeth it, and that he may draw profit therefrom so as to operate with judgment. CONCERNING THE PLANETARY HOURS AND OTHER ERRORS OF THE ASTROLOGERS. pemaT is true that the Wise in Astrology do write of the Stars and of their movements, and that these attaining thereto do produce divers effects in inferior and elemental things; and such are, as we have already * Here Ab:aham admits to an extent what | have urged in my previous notes, said, natural operations of the Elements; but that they should have power over the Spirits, or force in all supernatural things, that is not, neither can ever be. But it will instead be found that by the permission of the Great God it is the Spirits who govern the firmament. What foolishness then would it be to implore the favour of the Sun, of the Moon, and of the Stars, when the object would be to have converse with Angels and with Spirits. Would it not be an extravagant idea to demand from the wild beasts the permission to go hunting? But what else is it, when they* have clected a certain day, when they have divided it up into many false divisions such as hours, minutes, etc. ‘* Here,” they say, “‘we have the Planetary Hours, and the Planet appropriate to cach Hour.” ©O what Planets!

O what fine order! Tell me, I pray you, what advantage you get by this division. You will reply : “A very great one, because it shows us in all things, either good or bad fortune!” 1 tell you, and T repeat absolutely, that this is in no way true; that they produce thus a change of the time and of the Air, I in part concede ; but do me the grace to tell me how ye do divide the Planetary Hours. I know that ye .begin the first hour of the day with the Planet which itself giveth the name unto the day, as Sunday is ascribed to the Sun, Monday to the Moon, Tuesday to Mars, Wednesday to Mercury, Thursday to Jupiter, Friday to Venus, and Saturday to Saturn; then ye divide the length of the Day into twelve equal portions which ye call Hours, and to each Hour ye assign its planet; and ye do the same thing with the Night, according to whether the days be long or short. Thus du the Hours become long or short. As for example, suppose that on a Sunday the Sun riseth at 7 o'clock and setteth at 5 o'clock in the evening, its course will be ten Hours, the which ye divide up into

“Je, the Astrologers to whom Abraham refers in the first sentence of the chapter. twelve equal parts, so that each Hour is of fifty minutes’ length. I say, therefore, that the first Planetary Hour is of the Sun, and is fhitty minutes long ; that the second is of Venus ; the third of Mercury ; and so on of the others ; at last the eighth Hour returneth unto the Sun; the ninth unto Venus; the tenth unto Mercury; and so the Day finisheth. ‘Then cometh the Night, which is longer, that is to say, fourteen ilours, aa each Planetary Hour of this Night will ve seventy minutes, and in order to continue the regular succession as we have begun, the first Hour: the Night will be of Jupiter; the second of Mar: ; the third of the Sun; and so on until Monday, whose first Hour will be (according to this rule) of the Moon. Now tell me, I pray you, doth it always happen that when the Day of Monday commenceth, that is to say, when the Sun riseth in its horizon, that the Moon riseth also together with him, and that she setteth also together with him?) They cannot answer this. Wherefore then do they apportion unto the second day of the week and unto its first hour the Moon? They can tell you no reason, except a likeness to the name (of the Day).*

O ! how gross an error! Hear and tell me when it is that a Planet hath the greatest torce in the Elements ; whether when it is aésve or when it is 4e/ow your Horizon or Hemisphere? We must however avow that it is more powerful when it is above, because being below it hath no power save according unto the Will of Ged. Why then, cven further than this, should we attribute unto a Planet a Day and Hour, if during the whole period of such Day it appeareth not above the Horizon ! ABRAMELIN as a most excellent MAsTER in natural things taught unto mea very different form of classifi- * Jie., the Moon and Monday; Sun and Sunday; Mars and Tuesday (Tuisco is a name of Mars); Venus and Friday (Ireya’s day, after Freya, the Scandinavian Goddess), etc. oF ABRA-MELIN THE MaGE. 63 cation (which also well examine, and see whether it be not more surely founded than the aforesaid rule of the Astrologers), and made me to comprehend what should be the true Planetary Hours. When the Planet beginneth to appear upon the Horizon then doth zs Day begin (whether it be Light or Dark, Black or White), and until it hath passed its elevation* #s Day lasteth until it riseth anew, and after that it hath set zs Night endureth ; so that as well in the Days of the Sun as in those of the Moon and of the others, the Days of all the Planets be mingled, only that one commenceth sooner than another, according to which nature they be mingled together in the Celestial Signs, Now it is requisite that I should tell unto you what be the Planetary Hours!

Know then that each Planet hath only an hour during the which it is very powerful, being over you and above your head, that is to say when it is in the Meridian. Then, naturally, will sometimes arrive the Hours of two Planets together and beginning at the same moment ; they then produce an effect according unto the nature, quality, and complexion of these stars.{- But all this ouly hath power in natural things. Here have I declared and proved unto i the errors of the (common) Astrologers ; keep yourselves carefully trom the insensate follies of their Days and Hours, because if ye make use of these as do the false Magicians and Enchanters, God will chastise you ; and in order to chastise you will pay but little attention unto the awaiting of the Hour of Saturn or of Mars.

I therefore now conclude this chapter, having sufficiently treated of the false and useless method employed by the Astrologers in the Election of Days and of Hours. *“ Et pusqua cequil tremonte son four dure susqua ceguil se leve derechef.” + This is the initiated Rosicrucian teaching, which is very different to that of the outer and unitiated World. REGARDING WHAT IT IS NECESSARY TO ACCOMPLISH DURING THE FIRST TWO MOONS OF THE BEGINNING OF THIS VERITABLE AND SACRED MAGIC. mii who commenceth this Operation should #| «consider with care that which we have before said, and should pay attention unto that which followeth; and the thing being =} of importance, I shall leave alone for the present all other considerations, so that we may begin with the Operation which we should perform on the fist morning after the celebration of the Feast of Easter (or Passover). Firstly : Having carefully washed one’s whole body and having put on fresh clothing: precisely a quarter of an hour before Sunrise ye shall enter into your Oratory, open the window, and place yourselves upon your knees betore the Altar, turning your faces towards the window ; and devoutly and with boldness ye shall invoke the Name of the Lord, thanking Him for all the grace which He hath given and granted unto you from your infancy until now ; then with humility shall ye humble yourselves unto Him, and confess unto Him entirely all your sins; supplicating Him to be willing to pardon you and remit them. Ye shall also supplicate Him that in the time to come He may be willing und pleased to regard you with pity and grant you His grace and goodness to send unto you His Holy Angel, who shall serve unto you as a Guide, and lead you ever in His Holy Way and Will; so that ye fall not into sin through inadvertence, through ignorance, or through human frailty.

In this manner shall ye commence your Oration, and continue thus every morning during the first two Moons or Months. or ABRA-MELIN THE MAGE. 65 Meseemeth here that now some may say: “ Wherefore dost thou not write down the words or form of prayer the which I should employ, seeing that, as for me, I am neither sufficiently learned, nor devout, nor wise ?” Know ye that although in the beginning your prayer be but feeble, it will suffice, provided that ye understand how to demand the Grace of the Lord with love and a true heart, whence it must be that such a prayer cometh forth. Also it serveth nothing to speak without devotion, without attention, and without intelligence ; nor yet to pronounce it with the mouth alone, without a true intent; nor yet to read it as do the ignorant and the impious. But it is absolutely necessary that your prayer should issue from the midst of your heart, because simply setting down prayers in writing, the hearing of them will in no way cxplain unto you how really to pray.* This is the reason that I have not wished to give unto you any special form of prayers and orations, so that ye yourselves may learn from and of yourselves how to pray, and how to invoke the Holy Name of God, our Lord ; and for that reason I have not been willing that ye should rely upon me in order to pray.

Ye have the Holy and Sacred Scripture, the which is filled with very beautiful and potent prayers and actions of grace. Study then herein, and learn herefrom, and ye shall have no lack of instructions how to pray with fruit. And although in the commencement your prayer may be weak, it sufficeth that your heart be true and loyal towards God, Who littie by little will kindle in you His Holy Spirit, Who will so teach you and enlighten your Spirit, that ye shall both know and have the power to pray. |

When ye shall have performed your orations, close * This is the great point to be studied in all Magical Operations soever, and unless the whole heart and soul and faith go with the ceremony, there can be no reliable result produced. the window, and go forth from the rpsage ; so that no one may be able therein to enter ; and ye shall not yourselves enter again until the evening when the Sun shall be set. Then shall ye enter therein afresh, and shall perform your prayers in the same manner as in the morning. For the rest, ye shall govern yourselves each day as I shall tell you in the following instructions. Concerning the Bed Chamber and the Oratory, and how they should be arranged, I will tell hereafter in the Eleventh Chapter.* It is requisite that ye shall have a Bed Chamber near the we or else your ordinary habitation, which it is necessary first to thoroughly clean out and perfume, and see that ihe Bed be both new and clean. Your whole attention must be given to purity in all things ; because the Lord hath in abomination all that is impure. You shali sleep in this said Chamber, and you shall continue therein during the day, there transacting the matters which belong unto your business ; and those which you can dispense with, leave alone. You may sleep with your Wife in the bed when she is pure and clean ;

but when she hath her monthly courses you shall not allow her to enter the bed, nor even the Chamber. Every Sabbatheve it is necessary to change the sheets of the bed, and all the linen. Every Saturday you shall perfume the Chamber. And ye shall not allow any dog, cat, or other animal to enter into nor dwell therein ; so that they may in no way be able to render it unclean. As regardeth the matrimonial obligation, it is chastity, and the duty that of engendering chiluren ; but the whole should be done in the Fear of God, and, above all things, in such case see that vour Wife be not unpure. But during the following four Moons ye shali Hee sexual intercourse as ye would

* The title of the Eleventh Chapter of the Second Book is: “Concerning the Selection of the Place”. the Plague. Even if ye have children, endeavour to send them away unto another place before (commencing the Operation), so that they may not be an hindrance from being about you; except the eldest-born of the family, and infants at the breast. | As regardeth the reyimen of your life and actions, ye shall have regard unto your status and condition. If you be your own Mvster, as far as lieth in your power, free yourself from all your business, and quit all mundane and vain company and conversation ; leading a life trangquil, solitary and honest. If aforetime-you have been a wicked, debauched, avaricious, luxurious and proud man, leave and flee from all these Vices. Consider that this was one of the principal reasons why Asrauam, Moses, Davin, Evyau, Joun, and other holy men retired into desert places, until] that they bad acquired this Holy Science and Magic; because where there are many people, many scandals do arise ; and where scandal is, Sin cometh ; the which at length offendeth and driveth away the Angel of God, and the Way which leadeth unto Wisdom becometh closed unto ye. Fly as far as you can the conversation of men, and especially of such as in the past have been the companions of your debauches ; or who have led you into sin.

Ye shall therefore seek retirement as tar as possible ; until that ye shall have received that Grace of the Lord which ye ask. But a Domestic Servant* who is compelled to serve a Master cannot well have these conveniences (for working and performing the Operation). Take well heed tn treating of business, in selling or buying, that it shall be requisite that you never give way unto anger, but be modest and patient in your actions. You shall set apart two hours each day after having dined, during the which you shall read with care the Holy Scripture and other Holy Books, because they will

* Meaning in the case where the Aspirant unto the Sacred Magic is a Servant actually then serving a Master. teach you to be guod at praying, anc how to fear the Lord ; and thus day by day shall ye better know your Creator. The other exercises which ‘be free and permitted unto you, are hereafter set forth ard principally in the Eleventh Chapter. As tor eating, drinking and sleeping, such should be in moderation and never per ons It is especially necessary to shun drunkenness, and flee public dinners. Content yourself with eating at your own house, with your family, in the peace and quiet which God hath granted unto you. You should never sleep during the day, but you may in the morning, tor after that you have performed your devotions you may if you wish again go to bed to rest yourself, And if its happeneth by chance that you do not rise sufficiently early that is to say before sunrise, it doth not greatly matter (provided thet it be not done of evil intent), and you shall perform your ordinary morning prayer;* but you should not accustom yourself to be ‘slothful, it bemg always better to pray unto God at an early hour.

Your dress should be clean but moderate, and according to custom. Flee all vanity. You shall have two dresses, in order that you may be able to change them ; and you shall change them the eve of cach Sabbath: wearing the one one week, and the other the next ; brushing and perfuming them always beforehand, As for that which regardeth the family, the fewer in - ee ee of most of these instructions is of course to keep the Astral Splore of the Aspirant free from evil influences, and accustom him to pure ane holy thoughts and to the exercise of Will power and Self-control. The student of the Indian Tatwas will know the value of active meditation at Sunrise because that moment is the AkAsic commencement of the Tatwic course in the day, and of the power of the Swara. number, the better ; also act so that the servants may be modest and tranquil. All these pieces of advice: be principal points which it is well to observe. As for the rest, you have only to keep before your eyes the Tables of the Law during all this time, and also afterwards ; because these Tables should be the rule of your life.

Let your hand be ever ready to give alms and other benefits to your neighbour ; and let your heart be ever open unto the poor, whom God so loveth that one cannot express the same. And in the case that during this period you should be attacked by some illness, which would not permit you to go unto the Oratory, this need not oblige you to abandon your enterprise at once ; but you shouid govern yourself to the best of your ability ; ; and in such case you shall perform your orations in your bed, entreating God to restore you to health, so that you may be enabled to continue your undertaking, and make the sacrifices which be due, and so with the greater strength be able to work to obtain His Wisdom. And this is all that we should do and observe during these two Moons. . komme tii) two first Moons being finished ; the two second Moons follow, during the which ye shall make your prayer, morning and evening at the hour accustomed ; but before ead@imeee entering into the Oratory ye shall wash your hands and face thoroughly with pure water. And you shall prolong your prayer with the greatest possible affection, devotion and submission ; humbly entreating the Lord God that He would deign to command His Holy

ae THe BOUX OF THE SACKED MAGIC Angels to lead you in the True Way, and Wisdom, and Knowledge, by studying the which assiduously in the Sacred Writings there will arise more and more (Wisdom) The use of the rights of Marriage is permitted, but should scarcely if at all be made use of (during this period). You shall also wash your whole body every Sabbath Eve. As to what regardeth commerce and manner of living, I have already given unto you sufficient instruction. Only it is absolutely necessary to retire from the world and seek retreat ; and ye shall lengthen your prayers to the utmost cf your ability. As for eating, drinking and clothing, ye shall govern yourselves in exactly the same manner as in the two arst Moons ; except tha: ye shall fast (the Qabalistical fast) every Sabbath Eve. Nore We tri: The Sabbath is for the Jews, who are accustomed to observe the same every Saturday, but for Christians the Sabbath is the Sunday, and they # ought to consider the Saturday as its Eve. CONCERNING THE TWO LAST .MGONS WHICH MUST BE THUS COMMENCE!. REO RNING and Noon ye shall wash your aie hands and your face on entering the Oratory 7} and firstly ye shall make Confession of all vour sins; atter this, with a very ardent prayer, ve shall entreat the

* J.e., the Christians. } This probably means in the bed-chamber defore entering the Oratory. Lord to accord unto you this particular grace, which is, that you may enjoy and be able to endure* the presence and conversation of His Holy Angels, and that He may deign by their intermission to grant unto you the Secret Wisdom, so that you may be able to have dominion over the Spirits and over all creatures. Ye shall do this same at midday before dining, and also in the evening ; so that during these two last Moons ye shall perform the prayer three times a day, and during -this time ye shall ever keep the Perfume upon the Altar. Also towards the end of your Oration, ye shall pray unto the Holy Angels, supplicating them to bear your sacrifice before the Face of God, in order to intercede for you, and that they shall assist you in all your operations during these two Moons. The man who is his own master-+ shall leave all business alone, except works of charity towards his neighbour. You shall shun all society except that of your Wite and of your Servants. Ye shall employ the greatest part of your time in speaking of the Law of God, and in reading such works as treat wisely thereof; so that your eyes may be opened unto that which from past time-even unto the present ye have not as yet secn, nor thought of, nor believed.

Every Sabbath Eve shall ye fast, and wash your whole body, and change your garment. Furthermore, ye shall have a Vest and Tunic of linen, which ye shall put on every time that ye enter into the Oratory, before ye commence to put the Perfume in the Censer, as I shall tell ye more fully hereatter Also ye shall have a basket or other convenient vessel of copper filled with Charcoal to put inside the Censer when necessary, and which ye can take outside the Ora- * Que vous puissies gouty et véstster a la présence, etc. + J.e., independent. tory, because the Censer itself should never be taken away from the place. Note well that after having performed your prayer, you ought to take it* out of the Oratory, especially during the Two last Moons and ye should inter it in a place which cannot well be mide unclean, such as a garden. CONCERNING WHAT THINGS A MAN MAY LEARN AND STUDY DURING THESE TWO MOONS. a UTHOOGH the best counsel which I can H 6give 1s that a man should go into retirement in some desert or solitude, until the time of the Six Moons destined unto this paaweeds §$ Operation be fulfilled, and that he shall have obtained that which he wisheth ; as the Ancients used to do; nevertheless now this is hardly pessible ; and we must accommodate oursely.:; unto the era (in which we live) ; and being unable to carry it out in one way, we should endeavour to do so :n another ; and attach ourselves only unto Divine Thies.

But there be certain wh. cannot even do this thoroughly, notwithstanding ticy may honestly wish the same ; anc this because of their divers employments and positions which will not permit them to act in accordance with their desires, so that they are compelled to carry on their worldly occupations, In order then that such may know what occupations and business they can tcllow out without prejudice to this Operation. I will here state the same in few words. We may then exercise the profession of Medicine, and all arts connected with the same; and we may per- , ™ Fe, the ashes of the charcoal and incense. form all operations which tend unto charity and mercy towards our neighbour purely and sitnply. As for what concerneth the liberal arts ye may interest yourselves in Astronomy, etc., but flee all arts and operations which have the least tincture of Magic and Sorcery, seeing that we must not confound together God and Belial : God wisheth to be alone ; unto Him pertain all honour and glory. All the above matters are however permitted during the two first and the two second Moons. You may walk in a garden for recreation ; but you shall do no servile work ; and amidst the flowers and the fruits you can also meditate upon the greatness* of God. But during the two third and Jast Moons ye shall quit every other matter only permitting your recreation to consist in things Spiritual and Divine.

If ye wish to be participators in the Conversation of the Angels, and in the Divine Wisdom, lay aside all indiscreet-+ things, and regard it asa pleasure when ye can spare two or three hours to study the Holy Scripture, because hencefrom ye shall derive incredible profit; and even the less ye are learned, so much the more will ye become wise and clever, It suificeth that in the performance of. your Orisons ye shall not give way unto sleep, ana that ye shall fail in nowise in this operation through negligence and voluntarily,

*In the text evidently by a slip the vord grandeur is repeated la grandeur la grandeur de Dieu. t+" Latssez apart touttes les choses curteuses.” 74 “3 THE Book oF THE SACRED Macic THE ELEVENTH CHAPTER.* - CONCERNING THE SBLECTION OF THE PLACE. YRaae © should make the Selection of the Place (for NAIM the Operation) before commencing it, and prior to the celebration of the Passover, in order that we may decide upon the same eee §=without hindrance, and it is necessary that all ae. should be prepared. He who commenceth this Operation in solitude can elect a place according unto his pleasure ; where there is a small wood, in the midst of which you shall make a smali Altar, and you shall cover the same with a hut (or shelter) of ‘fine branches, so that the rain may not fall thereon and extinguish the Lamp and the Censer. Around the Altar at the distance of seven paces you shall prepare a hedge of flowers, plants, and green shrubs, so that it may divide the entrance-+ into two parts ; that is to say, the Interior where the Altar and Tabernacle will be placed after the manner of a Temple ; and the part Exterior, which with the rest of the place will be as a Portico thereunto.

Now if vou commence not this Operation in the Country, but perfor m it ina Town, or in some dwellingplace, I will show unto ve what shall be necessary herein, + Ye shall choose an Apartment which hath a Window, joined unto the which shall be an uncovered Terrace (or * This chapter is previously referred to in the Seventh Chapter in speaking of the Bed-chamber and the Oratory. +“ L’avenue” ; the modern sense of this word is, of course, a road or path bordered by trees. ; Compare the following description with that of Sir Philip Derva?’ s so-called Observatory, in the Strange Story, by Bulwer Lytton. Balcony), and a Lodge (or small room or hut) covered with a roof, but so that there may be on every side windows whence you may be able to sec in every direction, and whence you may enter into the Oratory. In the which place* the Evil Spirits shall be able to appear, since they cannot appear within the Oratory itself. In the which place, beside the Oratory towards the quarter of the North, you shall have a roofed or covered Lodge, in the which and from whence one may be able to see the Oratory. I myself also had two large windows made in my Oratory, a at the time of the Convocation of the Spirits, | used to open them and remove both the shutters and the door, so that I could easily see on every side and constrain them -f to obey me.

The Oratory should always be clear and clean swept, and the flooring should be of wood, of white pine ; in fine, this place should be so well and carefully prepared, that one may judge it to be a place destined unto prayer. The Terrace and the contiguous Lodge where we are to invoke the Spirits we should cover with river sand to the depth of two fingers at the least. The Altar should be erected in the midst of the Oratory ; and if any one maketh his Oratory in desert places, he should build it} of stones which have never been worked or hewn, or even touched by the hammer. The Chamber§ should be boarded with pine wood, and a Lamp full of Out Olive should be suspended therein, the which every time that ye shal} have burned your perfume and finished your orison, ye shall extinguish. A handsome Censer of bronze, or of silver if one hath the ineans, must be placed upon the Altar, the which should in no wise be removed from its place until the Operation * /e., the Terrace or Balcony. + Ze, the Spirits. t Lie., the Altar, § He here evidently means the Oratory, and not the Bedchamber described in Chapter VII.

be finished, if one performeth it in a dwelling-house ; for in the open country one cannot do this. Thus in this point as in all the others, we should rule and govern ourselves according unto the means at our disposal. The Altar, which should be made of wood, ought to be hollow within after the manner of a cupboard, wherein you shall keep all the necessary things, such as the two Robes, the Crown or Mitre, the Wand, the Holy Oils, the Girdle or Belt, the Perfume ; and any other things which may be necessary. * The second habiliments will be a Shirt or Tunic of linen, large and white, with well and properly made sleeves. The other Robe will be of Crimson or Scarlet Sik with Gold, and it should not be longer than just unto the knees, with sleeves of similar stuff. As for these vestments, there is no particular rule for them ; nor any especial instructions to be tollowed; but the more resplendent, clean, and brilliant they are the better will it be. You shall also make a Girdle of Silk of the same colour as the Tunic, wherewithal you shall be girded. You shall have upon your head a beautitul Crown or woven Fillet ot Silk and Gold. You shall prepare the Sacred Oil in this manner : Take of myrrh j: in tears, one part ; of fine cinnamon, two parts; of galangalt half a part ; and the half of the total weight of these drugs of the best oil olive. The which afomatics you shall mix together according unto the Art of the Apothecary, and shall make thereof a Balsam, the which you shall keep in a glass vial which you shall put within the cupboard (termed by the interior) of the Altar. The Perfume

*The Rosicrucian Initiate will note the description of these vestments. +“ Mirrhe en larmes”’. j ? Galanca, or galanga, an Indian root, used for medclicinal purposes. See description of Holy Anointing Oil and Perfume in Exodus xxx. shall be made thus : Take of Incense in tears* one part ; of Stacté+ half a part; of Lign Aloes a quarter of a part ; and not being able to get this wood you shall take that of cedar, or of rose, or of citron, or any other odoriferous wood. You shall reduce all these ingredients into a very fine powder, mix them well together and keep the same in a box or other convenient vessel. As you will consume’ great deal of this perfume, it will be advisable to mix ce. ough on the eve of the Sabbath to last the whole week, You shall also have a Wand of Almond-tree wood, smooth and straight, of the length of about from half an cll to six feet.t And ye shall keep the aforesaid things in good order in the cupboard§ of the Altar, ready for use in the proper time and place. Here folluweth the manner of ordering oneself and of operating,

HOW ONE SHOULD KEEP ONESELF IN ORDER TO CARRY OUT THIS OPERATION WELL. MEETS Operation being truly Divine, it 1s f necessary once more to treat ci und distinguish the present Consecration into different periods of time. | You shall then understand that during thot two ice and two second Moons, no other Consecration must be performed, than that of which we have already spoken in the Seventh and Eighth foregoing * Olibanurn. + Or storax. ; A “brasse"' is a fathom; but here perhaps implies rather an arms length: ‘ Lune drasse enveron ou demé aulne”. § /e, in the hollow interior of the Altar, Chapters,* unto the which I refer you, so as not to be ‘oo prolix. And I only say unto you, thas during the course of the two first and two second Moons, every Saturday when ye perform the Orison, ye shall also burn the Perfume as well in the morniny as in the evening ; and in the two third and last Moons ye shall make the Prayer and the Perfume thrice daily. Now here hath the last part of the time arrived ; here therefore open ye your eyes and be attentive, and govern yourselves in everything and every place in the way which I have written unto you. Have confidence in God, because if even until then ye have faithfully observed mine instructions which I have given unto you, and if your

Orisons shall have been made with a righteous heart and with devotion, there is no manner of doubt that all things will appear easy unto you, and your own spirit and your understanding will teach you the manner in which you should conduct yourself in all points ; because your Guardian Angel is already about you, though Invisible, and epnicecth and governeth your heart, so that you shall not err, The two Moons being finished, in the morning ye shall commence all that is commanded in the Ninth Chapter,-} and further observe this present Chapter,

When first ye shall enter into the Oratory, leave your shoes without, and having opened the window, § e shall place the lighted coals in the Censer which|| you shall have brought with you, you shall light the Lamp, and take from the Cupboard of the Altar your two Vest- * Which give the instructions for these periods. + Concerning the two last Moons. +“ Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.” § It will be remarked how this point is insisted on. i “Which,” apparently, should refer to the coals, and not to the censer. ments, the Crown, the Girdle and the Wand, placing them upon the Altar. ‘Then take the Sacred Oil in your lett hand, cast some of the Perfume upon the Fire, and place yourself upon your knees,* praying unto the Lord with fervour. ‘““Q Lorp Gon of Mercy ; God, Patient, Most Benign and Liberal; Who grantest Thy Grace in a thousand ways, and unto a thousand generations ; Who forgettest the iniquities, the sins, and the transgressions of men ; in Whose Presence none is found innocent ; Who visitest the transgressions of the father upon the children and nephews unto the third and fourth generation ; I know my wretchedness, and that ] am not worthy to appear before Thy Divine Majesty, nor even to implore and beseech Thy Goodness and Mercy for the least Grace.

But, O Lord of Lords, the Source of Thy Bounty is so great, that of Itself It calleth those who are ashamed by reason of their sins and dare not approach, and inviteth them to drink of Thy Grace. Wherefore, O Lord my God, have pity upon me, and take away from me all iniquity and malice; cleanse my soul from all the uncleanness of sin ; renew within me my Spirit, and comfort it, so that it may become strong and able to comprehend the Mystery of Thy Grace, and the Treasures of Thy Divine Wisdom. Sanctify me also with the Oil of Thy Sanctification, wherewith Thou hast sanctified all Thy Prophets ; and purify in me therewith all that appertaineth unto me, so that 1 may become worthy of the Conversation of Thy Holy Angels and of Thy Divine Wisdom, and grant unto me the Power which Thou

* Preferably I should advise upon the Western side of the Altar, and facing therefore the East ; also | would have the cupboard opening upon the Western side, for certain mystical reasons. 80 THE BOOK OF THE SACRED MaGic 4 hast given unto Thy Prophets over all the Evil Spirits. Amen, Amen.” This is the Prayer which I myself made use of in my Consecration ; the which 1 give not here to confine you (to a certain form), nor to oblige you to employ the same, nor to tell it you over as I would to a parrot whom I should wish to teach to talk ; but only and solely to give unto you an idea of the manner in which we should Having finished your Orison, rise from your knees, and anoint the centre* of your forehead with a little of the Sacred Oil; after this dip your finger into the same Oil, and anoint therewith the four upper corners of the Altar. Touch also with this Holy Oil the Vestments, the Girdle, the Crown, and the Wand, on both sides. You shall also touch the Doors and the Windows of the Oratory. Then with vour finger dipped in the Oil you shall write upon the four sides of the Altar these words, so that they may be perfectly clearly written on each side :-—

‘‘In whatever place it may be wherein Commemoration of My Name shall be made, I will come unto you and " will bless you.” This being done the Consecration is finished, aid then ye shall put the White Tunic and all the other things into the Cupboard of the Al‘ar. Then kneel down and make your ordinary prayer, as is laid down in the Third Chapter ;-¢ and be well ware to take no consecrated thing out of the Oratory ; and during the whole of the ensuing period ye shall enter the Oratory and celebrate the Office with naked feet. * The place of the third eye in the Indian figures of Gods. + This is apparently a slip for “the Seventh Chapter”; as the Third Chapter is only a short one regarding those who are fitted to undertake the Operation. THE THIRTEENTH CHAPTER. CONCERNING THE CONVOCATION OF THE GOOD SPIRITS. PAE are now arrived at a point*at which ye AWM shall be able to see clearly, having duly | followed out and observed the instructions which I have given unto you, and having = during all this time served God your Creator with a perfect heart. We are now arrived at the term, wherefore the following morning rise betimes, neither wash yourselves at all nor dress yourselves at all in your ordinary clothes ; but take a Robe of Mourning; enter the Oratory with bare feet ; go unto the side of the Censer, take the ashes therefrom and place them upon your head ;

light the Lamp; and put the hot coals into the Censer ; and having opened the windows, return unto the door. There prastrate yourseli with your face against the ground, and order the Child* to put the Perfume upon the Censer, after which he is to place himself upon his knees before the Altar; following in all things and throughout the instructions which [ have given unto you in the last chapter of the First Book, to which I am here referring. | = Humiuliate vourselt before God and His Celestial Court, and commence your Prayer with fervour, for then it is that you will begin to enflame yourself in praying, and you will see appear an extraordinary and supernatura] Splendour which will fill the whole apartment, and will surround you with an inexpressible odour, and this alone will console you and comfort your heart so that you shall call for ever happy the Day of the Lord. Also

* See Book I., Chapter XII. + Because previously when he has mentioned a foregoing chapter, it has been one of thuse in this Second Book to which he has referred. 6 the Child* will experience an admirable feeling of contentrnent in the presence of the Angel. And you shall continue always your Prayer redoubling your ardour and fervour, and shall pray the Holy Angel that he may deign to Sign, and write upon a small square plate of silver (which you shall have had made for this purpose and which you shall have placed upon the Altar) another Sign if you shall have need of it in order to see him ; and everything which you are to do. As soon as the Angel shall have mace the Sign by writing, and that he shall have written down some other counsel which may he necessary unto you, he will disappear, but the splendour will remain. The which the Child having observed, end wes the sign thereor unto you, you shall ennai him o bring you quickly the little plate of silver, and what wich you find written thereon you shall at once cepy, and order the Child to replace it upon the Altar. Then you shall go forth from the Cratery and leave the Window open, and the Lamp alight, and during this whole day you shall not enter into the Oratory ; 5 ws ‘shall make preparation fur the day following ;

and during the day you shall speak to none, nor make answer, even were it your own w:fe or children or servants ; except to the Child whom you can send away. Also you shall before. hand have set your affairs in ardeyv, and so arranged them that no embarrassment nay be vir d vou thereby, which might distract your atlenticn, a the evening when the Sun shall be set, you shall eat but soberly ; and then you shall go to rest alone ; and you shall live separated trom your wife during these days. During Seven Days shall you pertorm the Ceremonies without failing therein in any way ; namely, the Day of

* If the Operator himself has developed the clairvoyant faculty ; which the training he has subjected himself to for six nionths ought to have greatly aided, and be pure in mind, I can see no necessity for the employment of a Child as Seer. the Consecration, the Three Days of the Convocation of the Good and Holy Spirits, and the Three other Days of the Convocation of the Evil Spirits. Now the second morning after, you are to be prepared to follow the counsel which the Angel will have given you. You will go early unto the Oratory, you will place the lighted charcoal and perfumes in the Censer, you are to relight the Lamp if it be (by that time) extinguished ; and wearing the same Robe of Mourning as of the day before, prostrate with your face towards the ground, you shall humbly pray unto and supplicate the Lord that He may have pity on you, and that He may deiyn to fulfil your prayer; that He will grant unto you the vision of His Holy Angels, and that the Elect Spirits may deign to grant unto you their familiar converse. And thus shall ye pray unto the utmost degree that shall be possible unto you, and with the greatest fervour that vou can bring into action from your heart, and this during the space of two or three hours, Then quit the Oratory, returning thither at midday tor another hour, and equally again in the evening ; then you shall eat aftcr the manner aforesaid, and go to rest. Understand also that the odour and the splendour will in nowise guit the Oratory.

The third day being now arrived, you shall act thus. The evening (before) you shall wash your whole body thoroughly ; and in the morning, being dressed in your ordinary garments, you shall enter into the Oratory, but with naked feet. Having placed the Fire and the Perfumes in the Censer, and lighted the Lamp, you shall put on the White Vestment, and place yourself on your knees before the Altar, to render thanks to God for all His benefits, and firstly for having granted unto you a Treasure so great and so precious. You shall render thanks also unto the Holy Guardian Angels, praying unto them that henceforward they will have you in their care for the whole period of your life ; also that he* will never abandon you, that he will lead you in the Way of the Lord, and that he will watch carefully over you to assist you, and consent unto the present Operation of the Sacred Magic, so that ycu shall have such Force and Virtue that you may be able to constrain the Spirits accursed of God, unto the Honour of your Creator, and for your own good and that of your neighbour.

And then shall you first be able to put to the test whether you shall have well employed the period of your Six Moons, and how well and worthily you shall have laboured in the quest of the Wisdom of the Lord ; since you shall see your Guardian Angel appear unto you in unequalled beauty ; who also-will converse with you, and speak in words so full of affection and of goodness, and with such sweetness, that no human iongue could express the same. He will animate you unto your great content in the fear of “sod, making you a recital of the blessings which vou have rece wed trom God ; and bringing unte your remembrance the sins by which you have offended Him ducing the whole period of your life, will instruct you and give unto you the manner in which you shall be able to appease Him by a pure, devout, and regulated lite, and by honest and meritorious actions, and such things as God shall ordain unto you. After this he will she -w unto you the True Wisdom and Holy Magic, and a'so wherein you have erred im your Operation, and how eer you should proceed in order tu overcome tie Evil Spirits, and finally arrive at your desired ends. He will promise never to abandon you, but to defend and assist you during the whole period of your life ; on condition that you shall okey his commands, and that you shall not voluntarily offend your Creator. In one word, you shall be received by him with such affection that

* /.e., your special and particular Guardian Angel. oF ABRA-MELIN THE MAGE. 85 this description which I bere give unto you shall appear a mere nothing in comparison. Now at this point I commence to restrict myself in my writing, seeing that by the Grace of the Lord I have submitted and consigned you unto a Master so great that he will never let you err. Observe that on the third day you should remain in familiar conversation* with your Guardian Angel. You should quit the Oratory for a short time in the afternoon, remaining without about an hour; then for the rest of the day you shall remain therein, receiving from the Holy Angel distinct and ample information regarding the Evil Spirits and the manner of bringing them into submission, carefully writing down and taking notes of all these matters. Now, the Sun being set, you shall perform the Evening Orison with the ordinary Perfume, giving thanks unto God in particular for the very great Grace that He hath granted unto you in that day, there also supplicating Him to be propitious unto you and to aid you during your whole life, so that you shall never ©: able to offend Him. You shall also render thanks unto your Guardian Angel and beseech him not to abandon you.

The Prayer being finished you will see that the Splendour will disappear. Then shall you quit the Oratory, closing the door, but leaving the windows open and the Lamp alight. You shall return as on the preceding days unto your apartment where you shall modestly recreate yourself, and eat your necessary food, then you shall go to rest until the following morning. *“ En la familiarité et conversation delange.” SSRHOUGH the follow.ng advice may be BR scarcely necessary for the most part, since 1 have already explained unto you all things necessary to be done; and also seepeed ing thar your Guardian Angel will have sufficient] y instructed you in all that you should do; yet nevertheless I will here declare plainly certain matters unto you, with the idea rather of making the account of the Operation complete in this Book,{- and also to give you every opportunity of possessing the matter thoroughly through reading these things many times ; so that having received the Vision of the Angel, you may find yourself thoroughly instructed in all le. essent?al points. Having then repused yourself during the night, you shall rise in Pehe morning before dawn, and shall enter into the ¢ dratory ; ; and having placed the lighted Charcoal in the ‘Venser, light the Lan ry also. You shall then robe yourself, taking first the White Vestinent. and over this you shall put on that} of Suk and Gold, then the Girdle, and upon your head you sal] place the Crown, and you shall lay the Wand upon the Altar. Then, having put the Perfume in the Censer you shall fall upon your lice. and pray unto Almighty Cod to grant you the Grace ts finish your Operation untc the Praise and G lory of His Holy Name, and for your own use and that of your neighbour. Also you shall supplicate your Guardian

*/.e, those of a materia. force ; many being evil, some few inclined to good, most of a mized nature somewhat 0011 yet the evil predominating in their disposit ans. t /e., this Second Book of the three constituting the treatise, t Le. the Red Robe, or Mantle. Angel to aid you, and to govern your heart with his counsel, and all your senses. After this you shall take the Wand in your right hand, and pray unto God to give unto this Wand as much virtue, force, and power as He gave unto those of Moses, of Aaron, of Exijan, and of the other Prophets whose number is infinite. Now place yourself beside the Altar looking towards the Door and the open Terrace ; or if you be in the Country place yourself at the Western*® side, and commence by summoning the Chief Spirits and Princes. But your Angel will already have instructed you how to convoke them, and will have sufficiently impressed it on your heart. And as well in this as in the Orison, we should never proceed and act by the mouth only or by written Conjurations alone ; but with a free heart and intrepid courage ; because it is certain that there is more difliculty in convoking the Evil Spirits} than the Good, which latter usually appear more readily when they are first called if it be by persons of good intent ; while the Evil Spirits Hee as much as possible all occasion of submitting themselves to man. This is wherefore he who wisheth to constrain them should be upon his guard, and follow out faithfully from point to point the instructions which his Guardian Angel will have given him, and that he im-

* On si vous estes en Campagne metles vous ducosté du ponant. This word “pforant” is almost obsolete in modern French, being only employed in a nautical sense, and even then but rarely. Jt implies the “ West,” or rather the part of the “Ocean towards the West. Even in the middle ages this expression was not in wide use. The Occult student will remark here the idea of ‘ turning to the Last to pray, and to the West to invoke’’. But usually in Magic it is advisable to turn towards the quarter sympathetic in nature with that of the Spirit you wish to summon. + That is if you convoke them to serve you. But ali medizval tradition implies that they are ready enough to come if you are an evil-minded person wishing to make a pact with them to obtain magical force, z.¢, a Gdetic Magician as opposed to an Initiate Adept. presseth them well upon his memory following them from point to point ; seeing that while no Spirit Good or Evil can know the secrets of vour heart before you yourself bring the same to li ght, un ess God Who alone knoweth all things should manifest them ; they (the Spirits) nevertheless can penetrate into anc. understand that which you are thinking by means of your actions and your words.*

This is the reason why he who wisheth properly to convoke and conjure the Spirits, should first well consider the following Conjuration ; and afterward perform tt with feeling and freely by heart ; and noteby writing, because in using that composed by others, the Spirits thence judge that we ourselves are ignorant, and render themselves straightway more intractable and stubborn. |: The Evil Spirits he about you, though invisible, and they keenly examine whether he who conjureth them is courageous or timid, wheter he ts prudent. and whether he hath a true faith in Ged Who can pertorm all things with ease. We can corstrain them (the Spirits), and force them to appear ; but a few words jl] pronounced by an ill-intentioned person only produce an effect against the person himself who ignorantly pronounceth them ; and an individual of such a character should in no Wily undertake this Operation, tor such would be the true way to make a mock of Ged aud to tempt Lim. * This is why ia religiou. and magical writings such stress is laid on the importance of controlling the fhoughts, which are as it were Nur protctypieal speech and action in all matters of importance. Modern thought-reading would alone suggest this to persons unskilled in Occultism.

iuene or {ssprats Jugenl pari. tenostre wnoranse ct serendent plus veveches et ustinez” The Initiate knows the value of an Invocation written by hiriseif, iy harmony with and expressing exactly his will and idea, Bu: this does not deny the utility of many of the Coujurations handed down by tradition. I have many times repeated unto you that the Fear of God is the principal subject of the instruction of your Guardian Angel, against which you should never commit any fault, even if it be but slight. Firstly : You should perform the Conjuration in your mother tongue,* or in a language that you well understand, and conjure the Spirits by the authority of and their obedience to the Holy Patriarchs, rehearsing unto them examples of their ruin and fall, of the sentence which God hath pronounced against them, and of their obligation unto servitude ; and how on one side and on another they have been vanquished by the Good Angels and by Wise Men ; all which points you will have had plenty of opportunity to study in the Sacred Writings during the Six Moons (of preparation). Also you shall menace them, in case they are unwilling to obey, with calling unto your aid the Power of the Holy Angels over them. Your Guardian Angel will also have instructed you to perform this Convocation with modesty, anu in no wise to be timid, but courageous, yet mm moderation, however, without too overbearing hardiness and bravery.

And in case of their beng inclined to resist, and unwilling to obey you, you must not on that account give way to anger, because thus you will only do injury to yourself ; and they will ask nothing better, it being exactly what they would be endeavouring to do ; but (on the contrary) with an intrepid heart, and putting your whole trust in God, with a tranquil heart you shall exhort them to yield, letting them see that you have put all your confidence in the Living and Only God, reminding them how

*Yet the advantage of its being in a language which you do not immediately associate with the things of every-day life is great, provided always Hat you understand the words and repent thent and pronounce them correctly. go : THE BOOK OF THE SACRED MAGIC powerful and potent He is ; thus, therefore, govern yourself, using prudence towards them. And communicate unto them also the Form* in the which you wish them to appear ; the which you can not determine, nor even themselves, but you ought the evening before to have demanded this from your Guardian Angel, who knoweth better than you your nature and constitution, and who understandeth the forms which can terrify you, and those of which you can support the sight. + And you must not think that this can be done otherwise, as certain Accursed Persons write; that is to say, by means of Seals, and Conjurations, and Superstitious Figures, and Pentacles, and other Abominations, written by Diabolical Enchanters ;¢ for this would be the coin wherewith the Hideous Saran would buy you for his slave. But let your whole trust be in the Arm, the Power, and the Force of God Almighty ; then shall you be in all safety, and the Guard of your Angel will defend you from all dangers. This is why you should have good courage, and have confidence that no adversity can happen unto you, Observing then the doctrine that your Angel will have given unto you, and persevering in placing all your trust in God, at length they will appear in the torm commanded upon the Terrace, upon the sand ; when, according to the advice and doctrine received from your

* This recalls the phrase so frequent in Cunjurations, in which the Spirits are commanded to appear “in human form without any deformity or tortuosity” + Because some of the Demonic forms are so terrible that the shock of their sight might cause a person of a nervous temperament to lose his reason. + I must again repeat that it is only evil and perverted symbols which come under this denunciation of Abraham the Jew; for nearly all Pentacles and Seals are the Symbols and Sigils of Divine and Angelic Names, Holy Angel, and as I will clearly teach you in the following Chapter, you shall propound your demand, and you shall receive from them their oath.* The Spirits which we should convoke on the first day are the Four Superior Princes,+ whose Names will be written in the Nineteenth Chapter, and this is the Conjuration of the First Day. On the following day, having performed the ordinary Orison, and the aforesaid Ceremonies, you sha}l briefly repeat the aforesaid Conjuration tinto the said Spirits, bringing to their remembrance their promises and Oaths made on the preceding day to send unto you the kight Sub-Princes ; and address the Conjuration unto all the Twelve together, and in a little while they will appear visibly, the Eight Sub-Princes in the form which hath been conned them; and they will promise and swear unto you (allegiance), as will be more fully shown in the following Chapter.

The Names of the Eight Sub-Princes are described hereafter in the Nineteenth§ Chapter. The Conjuration of the Third Day is the same as that of the Second Day, seeing that we are then to remind the Eight Sub-Pyinces of their Promises and Oaths (of Allegiance) ; and we are to call and convoke them with all their adherents, and then they do appear once * Ze, of allegiance to you. + The four Superior Spirits and Princes are: Lucifer, Leviathan, Satan, and Belial. + The Eight Sub-Princes are: Astaroth, Magoth, Asmodeus, Beelzebuth ; Oriens, Paimon, Ariton, and Amaymon. § By a very evident slip, “ Chapitre IX.” is written in the MS. instead of XIX. : ‘4 ; See more in visible forms, the whole particular cohorts of each will appear also invisibly, surrounding the Eight Sub-Princes. But while invoking God your Lord for strength and surety, and your Holy Angel for counsel and assistance, never forget what the latter will have taught you, for it is a necessary point. Here followeth the Fifteenth Chapter which teacheth what we should demand from the Spirits, who are divided into three classes. CONCERNING WHAT YOU SHOULD DEMAND OF THE SPIRITS WHO ARE DIVIDED INTO THREE DIFFERENT TROOPS AND CONVOKED ON THREE SEPARATE DAYS.

SSB ETE Demands we should make to the Spirits @ are of three different kinds. THE FIRST DEMAND, eS The Demand of the First Day when the Ren: Superior Princes shall have visibly appeared, you shall make according unto the Order of the Angel :— Firstly : The Proposition by what Virtue, Power and Authority you make your demands unto them ; that is to say by the Virtue of God our Lord Who hath made them subject unto all His creatures, and brought them to your feet.* Secondly : ‘; That your object is not at all a malign curiosity, but (one tending) unto the Honour and Glory *“ Out les asoumts atouttes ses Creatures et avos pieds.” + This whole paragraph is difficult of clear translation by literal rendering, so I give the MS. text: “ Secondement que vostre fin nest potnt curtosité maligne mats alhouneur et glotre de Dicu et alutilitd propre et acelle de tout le genre humain etpourtani toutte ces fois que of God, and to your own good and that of all the Human Race.- That further, every time that you shall summon them, by whatever Sign or Word, and in whatever Time and Place, and for whatever occasion and service, they shall have to appear immediately without any delay, and obey your commands. And that in case they shall have some legitimate hindrance hereto, they are to send unto you some other Spirits assigning then and there such as shall be capable and potent to accomplish and obey your ‘will and your demand in their place.

And that they shall promise and swear to observe this by the most rigorous Judgment of God, and bythe most severe punishment and chastisement of the Holy Angels, inflicted upon them. And that they will consent to obey, and that the Four Sovereign Princes will name unto you the Eight Sub-Princes, whom they will send in their place to take the Oath as I have already said, to appear at once on the following morning when commanded by you ; and that they will duly send the Eight Sub-Princes.

For greater certainty, quit the Altar now, and go towards the Door which openeth on to the Terrace, advancing your right hand beyond.* Make each one of them touch the Wand, and take the Oath upon that Wand. vous les appelleres avec quelguesott signe ou parole etenguelquesoit temps et Lieu etpourquelle soit occasion etservile dabort sans aucunement retarder avent aparottre etobetssent avos commundemens etaucas quits eussent uit empechemen Legitime quits apent avous envoyer dautres esprits enles nomimant presentement crux guiseront capable etpuissan pourobeir etaccomplir vostve volonte et vostre demande en leur place etquils vous promeltent et jurent dobserver cela par le tresrigourewx jugement de Dieu etpar latres grande peine et chatiment dessts anges sur eux tls consentiront doberr et Les 4 princes souverains vous nommeront les 8 sousprinces quils vous enveront enteurplase aleurfaire preter le serment comme jelay depa dit deparottre dabort,” etc. The writer of this manuscript never uses the slightest punctuation, and paragraphs are infrequent. * Le., beyond the Door, but being careful not to go out on to the Terrace yourself. Tre Eight Sub-Princes being invoked, you shall make unto them the same demand and the same admonition which you have (already) made unto the Four Sovereign Princes. And further you shall request from these four, that is to say, from Orrens, Parmon, Artron, and Amaimon ; that each of them shall assign and consign unto you your Familiar Spirit, which from the day of your birth they are compelled to give unto you. These will be given and furnished unto you with their dependants and will afterwards obey you. It is for you to demand trom these the other Spirits which you may wish to have ; but seeing that they be infinite in number, and one more skilful in service than another, one for one matter, another for another; you shall make a selection of the Spirits whom vou wach and you shall put outside

upon the Terrace a written hist of their names for the Eight Sub-Princes (to see), and you shall require trom these (latter) the Oath, as you did from the Four Superior Princes, that the following morning they shall have to appear betore you together with all the spirits whose names you shall have given in writing, and also your Familiar Spirits. Tue Eight Sub-Princes having presented all the Spirits as you have directed them, you shall command that Asraror® with all his tollowing shall appear visibly in the Form which the Angel shall have prescribed unto you ; and immediately you shall see a Great Army, and all under the same Form. You shall propound unto them the same demand, which you have already made unto the Princes, and you shall cause them to take Oath * Written “ Afarot” by a slip in the MS. to observe the same ; that is to say, that every time that you shall call one of them by his name, that he shall at once appear in such Form and Place as shall please you, and that he shall punctually execute that which you shall have commanded him. Al] having sworn, you shall put outside the entry * of the Door, all the Signs of the Third Book which belong unto AsTraroT-| a/one, and make him swear thereon, also ordaining unto them? that in cases when it may not seem fit unto you to command them verbally, that as soon as you shall take one of these Signs in your hand and move it from its place that the Spirit marked in the Sign shall do and execute that which the Sign beareth, and that which your intimation§ joined thereto shall indicate ;

also that in the case that in the Sign || none of them shall be specially named, that all in general shall be obliged promptly and readily to perform the Operation commanded ; and that if also in the time te come, other (Signs or) Symbols be made by you which be not here@ included, that then also they (the Spirits under Astarot) shall be equally bound to observe and execute them also. And when the Oath hath been taken, cause the Prince in the Name of the rest to touch the Wand.

After this, remove those Symbols from the Doorway; and call Macort, and after him Asmopexr, and lastly Betzesup ; and act with all these as you have done with * Z.e., upon the sand on the Terrace. fT Again erroneously “ -Larot”. ; Ze, unto the subservient Spirits of Astaroth. § Zc, whether Verbal, or Mental, or by Gesture. | Again note that the whole of the operations of this Magic of Abra-Melin and of Abraham the Jew depends on these Symbols, so that it is not the true and sacred pentacles and symbols which he condemns ; but erroneous and corrupted ones made use of ignorantly. ‘i Ze, in those which the Operator has written down from the Third Book, and placed at the entry of the Door for Astaroth to take oath upon. AsTaroT; and all their Symbols having been sworn unto, put them aside in order in a certain place, so arranged that you can easily distinguish one from another, as regards the subject, operation, or effect, for which they have been made, and unto which they belong. This being done, you shall call AstraroT and AsMopEE together, with their common Servitors,* and shall propound unto them their Symbols ; and having made them swear in the forementioned manner, you shall call in similar tashion AsMoper and Mascot, with their Servitors, and shall make them take oath upon their Signs in the aforesaid manner.

And thus shall you observe this method with the Four other Sub-Princes ;-+ but first of all convoke them with their common Servitors, and make them swear upon the common Signs, then AmMaArmon and Arron together, and finally each one apart, as in the first case. t And when you have put back all the Symbols into their proper place, request from cack of these last Fours our Familiar Spirit, and make them repeat its Name, which you shall at once write down, together with the time during which they shall be obliged to serve you. Then you shall propound unto them the Signs of the Fitth Chapter of the Third Book ;{] and shall make them not only swear upon these Symbols (collectively), but also each one (separately), that from this time forward he will *7/e., Servitors belonging equally to these two Sub-Princes together. + /e, Oriens, Paimon, Aritcn, and Amaimon. Ariton 1s often called Egin or Egyn in other works on Magic * fe, following the order of the classification in the Nineteenth Chapter of this Second Book. § Ze, Oriens, Paimon, Ariton, and Amaimon ; one Spirit from vach for a Familiar, i Entitled: “ How one may retain the Familiar Spirits, bound

or free, in whatsoever form”, observe duly and with diligence the six hours destined ;* and you shall cause them to promise to serve you with fidelity, performing all which they are obliged to do, und that you shall command their (services) ; and that they shall not in the slightest degree be false and lying as regardeth you ; also, that if by chance you should assign over one of them unto another person, ia he shall act as faithfully by him as by yourself ; and, lastly, that they are to fulfil, perform, and execute, that which God for their Chastisement hath destined unto them for Sentence (of Judgment). = You shall then ubserve this form with all the Princes, and until all the Symbols shall be sworn to, with the Four Familiar Spirits and the others dominating (them). BON CERNING the sending away of the hereafter :- It is not necessary to observe many Pied Coremonics in order to send away the Spirits, i: because they themselves are only too glad to be * /¢., so that each of the four Familiars shall serve a fourth part of the twenty-four hours of the day, that is six hours,

+ Hlowever in all Magical Works great stress is laid on the importance of licensing a Spirit invoked in the Operation to depart, and if he be unwilling, of even compelling him against his will to return to his place. it must be remembered here, in this Operation of Abraham the Jew, that not only his Oratory but his Bed-chamber also is kept pure and consecrated, and therefore it would be next to impossible for an Evil Spirit to break through to attack him. But in all Magical Evocations by the Circle, the Magician should never quit the same, without having licensed and even forced the Evil Spirits to depart; as cases are on rceord of the Operator experiencing sudden far away from you, This is wherefore you need not otherwise license them to depart; that is to say that during the Three Days, having finished speaking with the Four Sovereign Princes, and afterwards with the Fight SubPrinces, and received their Oath (of allegiance). you shall say upto them that for the present they can gu unto their destined place ; and that every t me that they shall be summoned, let them remember therr Oath made upon the symbols. (And you shall send away) the Familiar Spirits and all other Spirits with the aforesaid words. It is true, however, that as regardeth the Familiar Spirits you shall teil them that at the time when they are on guard-c duty they shall remain near you visible or invisible, in whatever form shall pleare you, in order to serve you during the destinec Six Hours.

WHAT WE SHOULD ANSWER UNTO THE INTERROGATIONS OF THE SPIRITS, AND HOW WE SHOUI.D RESIST THEIR DEMANDS. ems tt i Wicked Devil sneweth full well that age you are in no way obliged unto him, nd that you have commenced this Operation” under the Grace aid Mercy of God, and pete under the protection and detence of the Holy Angels ; nevertheless, he will not fail to try bis death. ( myself was present on an occasion when in the Evocation by the Circle, the Magician ircautiously having stoupes! forward and outward just over the limit of the Circle, receiveci a shock like that from a powerful clectric battery, which nearly threw him down, struck the Magical Sword from his hand, and sent him staygeriny back to the centre of the Circle. Compare also with this incident Allan Fenwick’s experience in the Strange Story, when his hand accidentally went beyond the limits of the Circle when he was replenishing the Lamps during the F.vocation. fortune, and he will seek to turn you aside from the Veritable Path ; but be you constant and courageous, and swerve not in any way, either to the right hand or to the left. If he showeth himself proud with you, render unto him the like, and in your turn shew bim your pride. if he be humble, be in no wise tov rude and severe toward him, but be moderate in all things. If he asketh you some matter, you shall make answer unto him according to the instruction which the Guardian Angel shall have given you, and understand that the Four Princes,* more than all the rest, will powerfully tempt you, saying unto you:

“ Who is he who hath green thee so great authority?” They will reproach you with your hardihood and presumption in summoning them, knowing how powertul they are, and contrariwise, how weak and sinful you yourself are. They will reproach you with your sins, and will especially seek to dispute with you concerning your religion and your taith in God: if you be a Jew they will tell you that your faith and your religion have been refuted by God Himself, and that you observe not the True Law as it should be (observed) : also if you be a Pagan they will sav, What hath God to do with you or His Creatures either, seeing that you know not God ? if you be a Christian they will say unto you, What business is it of yours ta have to do with Hebrew Ceremonies which are tainted with idolatry, and the like ? Bur-let none of this disquiet you in the least; answer them in few words, and laughingly, that it is none of their business to discuss these matters with you, and to deliver their opinions concerning them; and that although you may be a worthless wretch and a great sinner, you will yet hope that the True and Only God, Who hath created the Heaven and the Earth, and Who hath condemned them~+ and brought them into submission under

* Vis.: Lucifer, Leviathan, Satan, and Belial. + 7.2, the Demons and Evil Spirits gencrally, roo THE BOOK OF THE SACRED MAGIC your feet, will forgive you your sins, both now and in future, whatever may be the religion which you profess. (Further that) you wish to know, understand, confess, and honour no other than the Great and Only God, the Lord of Light, by Whose Power, Virtue, and Authority you command them to obey you. When you shall have sp-ken unto them thus, then will they sing another song, telling you that if you wish them to serve and to be obedient unto you, that you must first come to terms with them. Then shall you answer them on this wise :— ‘¢ God our Lord hath condemned and sentenced you * to ‘serve me, and I do not treat as an equal with those who are accustomed to cbey ”. Then will they demand of yee some sacrifice or courtesy if you wish to te served and obeyed promptly. You shall reply that sacriice 1s not to be made unto them, but rather unto the only God. They will then entreat vou not to hinder or bring to shaine by means of this Wisdom any of their Devotees and Enchanters in ther operations ‘and enchantments. You shall es make answer that you are obliged to pursue the Enemies of God and the Lord, and tu repress thetr malice, and also to save and defend your neighbour, and any who are offended and hurt by them.

Then with much verbiage, and an infinitude of different ways will they make severe attacks upon you, and even the Familiar Spirits will rise up against you in their turn. These latter will demand and beseech of you that ou will in no way give them over unto others (to serve them). Hold firm, however, and promise nothing either to one class (of Spirits) or another ; but reply to them that every true and brave man is obliged to aid and serve his friends to the best of his ability, and with all his * The Demons generally. OF ABRA-MELIN THE MAGE. | Io1 possessions, among the which they must assuredly also ‘be comprised. When at length they see that they have lost all hope of making you prevaricate, and that they can obtain nothing notwithstanding all their requests; they will definitely surrender, and will ask nothing else of you unless it be that you shall not be too rude and insulting in commanding them. You shall make answer to this, that if they prove themselves to he obedient and prompt in serving you, that it may be that your Angel, by whose instruction and command you are governing yourself, may instruct you not to be so rigid and severe with them if they shall obey, and that in such case you will act as may be right.

HOW HE WHO OPERATETH SHOULD BEHAVE AS REGARDETH THE SPIRITS. @al have already seen how one should constrain B 6the Spirits, and what one should ask of them ; also how to dismiss them without hurt, and Lew we should make answer ! unto their demands and presentments,* All that I am about to say unto you now is superfluous, because it is certain that any ane who shall have observed with a true heart and firm resolution the advice which I have given regarding the Six Moons, will be instructed with so much thoroughness and clearness by his Guardian Angel, that no doubtful point will present itself which he will not be able easily to clear up of himself. We have also already sufficiently shown how on every or any occasion, he who operateth should comport * In the original: “ demandes ctapparitions”, himself as regardeth the Spirits; that is to say as their Lord, and not as their Servitor. Yet in all matters there should be a ceasonable mean, sceing that we are not treat‘ng with men, but with Spi‘its, of whom each one knoweth mor: than the whole Universe together. Now if you shall make sorme demand unto a Spirit, and he shall refuse to execute if ; first well and carefully exainine anc consider whether it be in the power and nature of the Spirit to whom vou make such demand, to fulfil the sane. For one Spicit knoweth not all things, and that which appertunei; unto the one, another knoweth not. Por re reason, see that ye well take heed befor? ends .oures * force them to perform a matter, Yet it Sowev:, the Infersor Spirits be disobedient, you sh fall their Supertor-, and remind them of the oath. whee: they have takcu unto you, and of the chastisemen ,.4iiich awaitet 1 the breaking of such vows.

And ienicdiately, on beholding vour steadfastness, they will <bey you; but should they not, you ought then to invoke your Guardian Ange, whose chastisement they will q uckly reel. Yet, notwithstanding, we should never employ harsh means, in order to have that which we can obtain by gentleness and courtesy.* If during the Invocetion they should appear with tumuit and insolence, fear nothing ; neither give way to anger; but appear to make no account thereof. Only show them the Consecrated Wand, and if they continue to make a disturbance, smite upon the Altar twice or thrice therewith, and all will be still. It should be noted, that after you shall have licensed * Let me here once again insist on the absolute necessity in Occult working of being courteous, even to fie Leal Spirits » for the Operator who 1s insvient and overbearing vill speedily lay himself upen to obsession by a Spirit of like nature, the which will bring about his ultimate downfall. oF ABRA-MELIN THE MAGE. . 703 ‘them to depart, and they shall have disappezred, you shall take the Censer from the top of the Altar, and having put perfume therein, take it out of the Oratory on to the Terrace whereon the Spirits shall have appeared, and you shall perfume the place all round ; for otherwise the Spirits might work some evil unto persons entering by chance therein.

Now should you be willing to content yourself with the Symbols which be in the Third Book here following ; you shall the day after take away all the Sand from the Terrace and cast it into a secret place; but above all things take care not to throw it either into a river or into the navigable sea. But should you desire to procure for yourself various other Symbols and Secrets, leave the Sand and all thing. in place, as we shall also describe more particularly in th: last chapter. | Also, should you wish it, you can retain your arrang:- ments in place, and keep the Apartment of the Oratery proper and clean, as well as the Altar; which latter vou may place in a corner, should it incommode you in the centre of the room. Fer in this Apartment, if it be not contaminated nor profaned, vou may every Saturday enjoy the presence of your Guardian Angel; the which is one of the most sublime things which you can desire in this Sacred Art. A DESCRIPTIVE LIST OF THE NAMES OF THE SPIRITS WHOM WE MAY.SUMMON TO OBTAIN THAT WHICH WE DESIRE. waWiILT here give a very exact description of many Spirits, the which (names) either altogether or in part, or else as many of them as you may wish, you should give written upon paper unto the Fight SubPrinces, on the Second Day of the Conjuration. Now all these (Spirits) ke those who will appear on the Third Day, together w th their Princes. And these (Spirits) be not vile, base, and common, but of rink, industrious, and very prompt unto an infinitude of things, Now their Names have been manitested and discovered by the Angels, and if you sheild wish for more the Angel will augment them for you us tar as you shall wish; seeing that their number is infttte.

The Four Princes and $ Superior Spirits be :— The Eight Sub-Princes be : - ASTAROT. MAGOT. ASMODEE. BELZEBUD. ORIENS. PAIMON. = ARITON, AMAIMON. or ABRA-MELIN THE MAGE. The Spirits common unto these Four Sub-Princes, HOSEN. ACUAR. NILEN. MULACH. MELNA. SCHABUACH. SCHEN. SACHIEL. ASrERIM. COLLEN, PAREK, TRAPIS. PAKEHT. ELMIS. NUSHON, TAGNON, LIRION, LOSIMON, ASTREGA, IGARAK. EKALIKE. HARIL. IKRORON, LAGASUE, ROMAGES. KELEN, PLATIEN., RAMARATZ. ° PAIMON, ARITON, be :-~— SARAPH. PROXOSOS. TIRANA. ALLUPH. MOREL, TRACI. MALUTENS. IPARKAS. MELUAER, RUACH. MERMO. MELAMUD. EKDULON. MANTIENS. MOSCHEL. PEREUCH. KATINI. TORFORA. CHUSCHY, TASMA. RACHIAR. NOGAR. NAGID. ETHANIM, EMPIHASTISON., PARASEH. ASMIE!., IRMINON. LOMIOL. IMINK. PARMATLUS, IARESIN. PLEGIT. OGILEN. RAGARAS. IGILON, PARUSUR, Was. GELOMA., KILIK, ISEKEL. ELZEGAN. KADOLON, IOGION. [LAcas. BAL ALOS. AIAUAS. ALPAS. PROMAKOS, METAFEL, HRENUTES. NAJIN. ATLOTON. AFARKORP., NOGEN, MOLIN. (= 111 Spirits Servient.) the Spirits common unto ASTAROT and ASMODEE, VIZ, t— HaBul. NERCAMAY. ENAIA. NUDITON. APOLHUN., POTEK. OBEDAMA. DECU AL. BADAD. PACHID. ADON. PATIN. GEREVIL. ASTUREL. PLIROK. GORILON. TARADOS. GOSEGAS. AHEROM. REMORON., IPAKOL, ZARAGIL, OROIA. SOTERION, DARASCON. THULOT. MoORILEN, DRAMAS, Buk. ABUTES, ETHAN, TARET. CARASCH, ISIGI. ABAHIN, ETALIz. BIALOT. AKANEY. AFRAY. GUGONIX. NIMALON, These be the Spirits common unto AMAIMON and ARITON, TCUN, Bikikén. SARTABAKIM., MARAKIEL. DABLAT, DIMURGOS., TIORON, GOLEG. AGEI. GAGALOS, OMAGES. UGALES. OPILM.

BuRIu..* ROGGIOL. DAROKIN. GUAGAMON. LEMEL. RAGALIM. AGRAX. (= 53 Spirits Servient.) (= 10 Spirits Servient.) These be the Spirits in common between ASMODEE and MAGOT, UI. Toi POS, KELY. SOBEL. PUN, (= 1§ Spirits Servient., The tcllowing be those of ASTAROT, CAMAL. CGONGLIN. BAHAL. GROMENIS, ARIILON. ILESON. APORMENOS., ARKAEX, DAREK. RIGIOs, OKIRI. CAMONIX. OMIALAT. LEPACA. (= 32 Spirits Servient.) THE Book oF THE SACRED MAGIC OMAN, LORIOL. HoORANAR, LAGINX, UDAMAN, FINAXOS. SAGARES. H ALIGAX, PACHEL DISOLEL. M AGIBUOS, TNoRKOS, KATARON, CrEA AK. ISCUIGAS. NIvERIX, FAGANT, KAFAMAL. OUARTAS, KOULoFE. * A similar name, “ Buriol,” is given under the Spirits subservient to Amaymon. These be those of MAGOT and KORE, PETUNOF TAGORA, MADAIL, CoBEL. MARAG, MAISADUI.. CORONON., EGAKIREH. HORMINOS. ILARAX,. BATTERNIS., KATOLIN, FATURAB, BUTARAB. AROTOR, SUPIPAS. MEGALAK. MANTAN., DEPRAM. ABAGIRON. SOBEL. KAMUSIL. AGILAS. HELroGoN, PARAMOR., HAGOG. MAKALOS. Ti EMIS. FORTESON. ANAGOTOS., MEKLBOC. TIRAIM, PANDOLL. LABONETON. KAITAR. KOLAM, DAGLAS. OLISERMON, MIMOSA. LOUCATER. (= 65 Spirits Servicnt.) ASMODEE ONEL OKMION., PRECITES, SCLAVAK. MEMLESSER. BACARUN. HIFARION. GILARION, BE NIURL DBAKIONAT. UTIFA. OMET. (= 16 Spirits Servient.) These be those of BELZEBUD, Ulz. . ee ALCANOR, AMATIA. RILIFARES, DIRALISEN. LICANEN, DIMIRAG. ERGAMEN. GOTIFAN, NIMORUP. LAMALON. IGURIM. AKIUM, TACHAN, IKONOK. KEMAL., TROMES, BALFOR}, AROLEN, NOMINGN. TAMAI, AROGOR, '

Paymon - - - ~ - - ae 6: Amaymon - - - - - - = 20 Total of Names of Servient Spirits — - = 316 Infinite be the Spirits which I could have here set down, but in order not to make any confusion, | have thought fit to put only those whom I have myself employed, and whom ! have found good and faithful in all the Operations wherein I have availed myself of them. Also it is true that he who shall perform this Operation will be able thereafter, according to his need, to obtain (the names of) more. NOTES TO THE FOREGOING LISTS OF NAMES OF SPIRITS. I have thought it advisable to give as far as possible some idea of the Significations of these names of Spirits, which are for the most part derived from the Hebrew or Chaldee, and also from Greek and Latin and Coptic, etc. LUCIFER :—From Latin, Zax, Light, and Fero, to bear, = A Light Bearer. There is a name ‘ Lucifuge” also employed occasionally, from Luar, Light, and /ugie, to fly from, = He who shuns the Light. LEVIATAN : - From Hebrew, I.VITHN (usually written Leviathan instead of Leviatan), = the Crooked or Piercing Serpent or Dragon. SATAN :—From Hebrew, SuTN, = an Adversary. BELIAL - —From Hebrew, BLIOL, = a Wicked One.