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

AsranoTt - From Hebrew, OSHTURYTH, = flocks, crowds or assemblies, Usually written ‘‘Ashtaroth’’. Also a name of the Goddess Astarté: Esther is derived from the same rout. Macot: —-dfay be from Hebrew, MOVTH, = small stones or pebbles ; or fron’ MG, = a changing of camp or piace; or from Greek, MAGOS, a magician. Usually written Maguth. Compare the French word © Mages” ineaning “a sort of baboon,” and also “a hideous dwartish man “'; this expression is often used in fairy-tales to denote a spiteful dwarf orelf. This Spirit has also been credited with presiding over hidden treasure. |.arousse derives the naine cither from ancient french or Gernan. ASMODEE Usually written “ Asmodeus," and sometimes © Chashniodai”. Uerived by come trom the Hebrew word “cls aaron,” = to destroy or exterminate; and by others from the Tersian verb “OASMUNDEN, ~ te tempt. ta try or prove. Some Rabbins« say that Asmodeus was the child of the incest of Tubal-Cain and his sister Naamah. Others say that he was the Demon of impurity. Others again relate that he was employed by Solumon in the building of the Temple at Jerusalem; that he then attempted to dethrone Solomon, to put himself in his place; but that the Ring vanquished him, and the Angel Gabriel chased him into .gypt, and there bound him in a Grotto. The Rabbins say that when Asmodeus was working at thle bnildiny of the Temple, he made use of no metal tool; but instead of a certain stone which cut ordinary stone as a diamond will glass.

RELZEBUD i - Also written frequently ‘' Keelzebub,” “ Baalzebub,”’ “ Beelzebuth,” and “ Beelzeboul”. From Hebrew, BOL, = Lord, and ZBVB, = Fly or Flies: Lord of Flies. Some derive the name from the Syriac “Been D'Boso,” = Master of Calumny, or nearly the same signification as the Greek word DIABOLOS, whence are derived the modern French and English “ Diable’’ and “ Devil". ORIENS - —These four names of Oriens, Patmon, Ariton and Amaymon, are usually allotted to the Evil Kings of the four quarters of the World, Oriens, from Latin, Oxzans, + rising or Eastern. This name is also written Uriens, from Latin, V#o, = to burn, or devour with flame. It is probably from Uriens that a mediaval title of the Devil, eze., “Sir Urien,” is derived. The Name is also sometimes written “‘ Uricus,” fram Latin, “ Uesos,” a title given to Jupiter as presiding over the Wind. Urieus is also derivable from the Greek Adj. “ Hurus, Buena, HUry,” meaning vast or extensive. By the Rabbins he is also called SMAL, Samae/, which is derived from the Hebrew root SML, which means “a figure, image, or idol”, It isa name given in the Qabalah te one of the Chief Evil Spirits,

PAIMON :—-Is alsu frequently written ‘ Paj;mon,” and sometimes “Paimonia”. Probably froin Hebrew, POMN, = a tinkling: sound or small bell, This is again derived from the Hebrew root POM, = to agitate, impel. or strike forward. The word POMN is employed in exodus 28, 34; 28, 33; and 3y, 25. Paimon is also called by the Rabbins by the title of OZAZL, Azazel, which is a name used in Leviticus with reference to the Scape-Goat. Its derivation is from OZ, - a Guat. and AZL, = to go away, It has frequently been warmly discussed whether the word in question means simply the Seape-Goat, or whether it signifies a Demon to whom that animal was dedicated. Kut in Rabbinic Demonology it is always used to mcan one of the Chief Detions. ARITON :-—It is also often called “Egyn,” or ‘“‘ Egin’’, This name may Le derived from the Hebrew root ORH, = to lay bare, te make naked, [tt may also be derived from the Greek word ARERETON, ~ secret, or mysterious, in any sense good or bad. Evin, may be derivable from Hebrew, OGN, = to delay, hinder, or retard. «There may also be a connection with the Greek AIX, Alcos, = @ Goat This Spirit ts also called by the Rabbins OZ AL, dlcael, from the roat OZ, which means both a Goat, and also vigour, vehemence of force; thus having partly the same root as “ Azazel”,

AMAIMON : - Also written frequently © Amaymon”; perhaps fron. the Greek word MAIMON, present participle of MAIMMAQ: and 4 as an euforcing particle; hence AMAIMON would mean “terrible vioierce and vehemence”, Thier Spirit is also called by the Rabbins MWHZ.\1., Mahazael, perhaps from the root MZ, = to consume, or devout. admayimon ts sp.-nen of in the various mediaeval Mayical works a bem avets potcat Suwrh, and the use uf a muy, with Magical characters to hoid before the mouth while conversing with him, is recommended as 4 protection against his deadly, fiery, and poisonous breath. HIOSEN :~-From Chaldaic, CHVSN, c4esen, >> Strong, Vigorous, Powerful. 112 _ THE Book oF THE SacRED Macic SARAPH :—From Hebrew, SHRP, = to burn, or devour with fire. PROxOSOS :—Perhaps from Greek, PROX, PROXOKOS, = a Kid. HABHI :-—From Chaldee, CHBA, or Hebrew, CHBH, = Hidden. ACUAR :—From Hebrew, AKR, = a tiller of the earth. TIRANA :-—Perhaps from Hebrew, THRN,= the Mast of a hip, also an Apple Tree. j ALLUPH :—From Hebrew, ALVP, = a Leader, a Duke; also a Bull, from his leading the herd. NERCAMAY :—Perhaps from Hebrew, NOR, = a boy, and CHMH = a companion. NILEN :—erhaps from N/cvus, Latin, or NEILOS, Greek, = the River Nile.

MOREL :—Perhaps from Hebrew, MRH, = to rebel. =. Tract :—From Greek, TRACHUS, etc., = harsh, rude. geet ENAIA :—Perhaps from Hebrew, ONIH, = Poor, afflicted. MULACH :—Probably the same as “Moloch,” from Hebrew, MLK, = to rule. MALUTENS :—Perhaps from Hebrew, MOL, = to lie, or deceive, or prevaricate. IPARKAS :—Probably from Greek, HIPPARCHES, = a commander of cavalry , or leader of horse. NUDITON :—Apparently from the Latin, NUDITAS, = nakedness, derived in its turn from NUDATUS. MELNA :—Perhaps from Hebrew, LN, to abide or rest. MELHAER :—Perhaps from Hebrew, ML, to cut off, or divide, and CHR, whiteness, purity. RUACH :-—From Hebrew, RVCH = Spirit. APOLHUN :—From Greek, APOLLUON, Apollyon, = the Destroyer. SCHABUACH :—From Arabic = to calm or assuage. MERMO:—From Coptic, MER, Across, and Moov, Water, = Across Water. MELAMUD :—-From Hebrew, MLMD, = stimulus to exertion. POTER :—From Greek, POTER, = a drinking cup, or vase. SCHED :—From Hebrew, SHDD, the Hebrew name for a devastating demon. But the Hebrew root SHD implies the came idea as the English words ‘“‘ To Shed”; and signifies a female breast. | EXKDULON :—Probably from Greek, EKnUO, = to despoil, MANTIENS :——From Latin, MANTIENS, and Greek, MANTEIA, = Prophesying, Divining.

OBEDAMA :—From Hebrew, OBD, = aservant. AMA = mother. But AMH = a maid-servant, whence Obedama should signify a womanservant. SACHIEL :—Is a name frequently given in Magical works to an Angel of the Planet Jupiter. SKK = to cover or protect, but SCHH = to trample down. Shute we hy Jae x a a ae ae ee ee Re ! “5 f afog ? . foe * 4 y ©. nyt + ey pres ant ag ~ CMs ? : ; as) a ©) a ~MELIN THE MAGE ir me SG i. : 4 th a * é * ; ‘ ‘ 4 a ' MOSCHEL :—-From Hebrew, MVSH, = to move oneself about. PEREUCH :—Perhaps from Greek, PER and EUCHE, = concerning prayer, or given unto prayer. ' DECCAL :—From Hebrew, DCHL, = to fear. : ASPERIM :—Perhaps from Latin, “‘ ASPERA,” = Rude, Rigorous, Perilous, Dangerous. KATINI :—From Hebrew, KTUN, = a tunic, whence the Greek word CHITON, TORFORA :—From Hebrew, THOR, = a small knife, or lancet. BADAD :—From Hebrew, BDD, = solitary. I have thus far given the probable derivations at length ; but I shall, for the sake of brevity, here continue them without giving their roots and remarks thereon :—-

COFLEN.—Latin. Heavens. CHUSCHI.——-Hebrew. Silent. TASMA.—Hebrew and Chaldaic. Weak. PACHID.—Hebrew, Fea:. PAREK.—~Hebrew. Roughness, Savage. RACHHIAR.——Greek. Sea | breaking on rocks, NOGAK.— Hebrew. Flowing, Abon.—Hebrew. Lor. TRAPIS.—-Greek. Turning. NAGHD —Hebrew. A Leader. ETHANIM.—-Hebrew. “in .Ass: a furnace Patip.—Hebrew. Topaz. PAREHT.—Hebrew. Fruit. EMPHASTISON.-~Greek Image, Representatios PARASEH.—-Chaldaic. Divided. GEREVU.—~Hebrew. Divining Lot, Sortilege. EiLMIs.—Coptic. Flying. ASMIEL,~-Hebrew. Storing up. IRMINON.—Greek. Sepporting. ASTUREL. - Hebrew. Bearing authority. NUTHON.-~Perhaps Coptic, Godlike; or Greek, piercing. LoMIo..-—Perhaps Hebrew. Binding, bitter, IMINK.—Perhaps Cuptic. Devouring. PS.TROK.—Perhaps Coptic. Burning up. Taceon. - Perhaps Greek. Heating. PARMATUsS.—Grech and Latin. Shield-bearing. JARESIN.—-Hebrew. Possessing. GORILON.— Coptic. Axe; Cleaving either to, or asunder; Bones. Lirton.—Greek. A lily. PLecIt.—Perhaps Greek. Smiting, Smitten. TARADOS.—Perhaps € optic. Dis Hi plies . LOSIMON.—-Perhaps Coptic. erstanding of restriction. RAGARAS.—Perhaps Coptic. Te incline, or bow the head. IGILON.—Perhaps Greek, After the fashion of EIKELOS, GOSEGAS.— Probably Hebrew and Chaldaic. Shaking strongly. ASTREGA.—Perhaps Coptic. Expeditious. PARUSUR.—Perhaps Greek. Present to assist. IaIs. - Perhaps from Greek HIKO, root of HIKNEOMAL Coming. AHFROM.—Hebrew. Separation, from CHRM. IGAKAK.—Perhaps Celtic, from CaARac. Terrible. GELOMA.—Hebrew, GLM, and Latin, Giomi’s, Wrapped, or wound together, KILIK.—Hebrew. Wrinkled with age. KEMORON.~-Latin. Hindering, staying. EKALIKE.—Perhaps Greek, At rest, or quiet. ISEKEL.—Hebrew. Anointing, or Anointed. ELZEGAN.-—Perhaps Hebrew = Turning aside. IPAKOL.—Hebrew. Breathing forth. HariL.—Hebrew. Thorny. KADOLON.—Perhaps Greek. A small vase, or urn. loGION.—Perhaps Greek. Noise of bitt!e. ZARAGIL.— Perhaps Hebrew. Scattering. [KRORON.—-Latin. Sprinkling with Jew. ILAGAS.—Greek. Obtaining ; having obtained. BALALOS.—Perhaps Greek, from HALLO, to throw. Orotra.—Probablv Greek. Returning in due season. LaGASUF. - Perhaps Hebrew. In paleness, pining away. ALAGAS. - Perhaps Greek. Wandering. ALpPAS.—Probably Greek. Yielcling. SOTERION. - Greek. Saving, Delivering. ROMAGES.—Perhaps Hebrew. “‘o throw and to touch. PROMAKuUS.—Greek. A fighter in the front of a conflict. METAFEL.—Hebrew. To fasten. DARASCON.—Perhaps Celtic. Turbulent. KELEN.—Greek. Going swiftly, 4s in a race. ERENUTES.—Perhaps Ggeck. Receiving. NaJIN.—-Hebrew. Propayrating. TuLoT.—-Chaldaic. Triple. PLATIEN.—Greek. Flat, broad. ATLOTON.— Greek. Insufferable. AFARORP.—Perhaps Hebrew. Breaking, rending. MORILEN.—Perhaps Greek. Foolish speaking. RAMARATZ,—Hebrew. Raised ground, or earth. ¢.-——Hebrew. To strike a musical instrument. -Hebrew. Abiding in a place.

ti. SHS, wie ae” ne ad eee ee Se es ee ee a ne RS, pa ee "OF AmRa-MEMN TRE MAGE 15 ‘THE SERVITORS OF ASHTAROTH AND ASMODEUS. AMANIEL.—Hebrew. Nourishment of God.* ORINEL.—Hebrew. Ornament of God ; also Tree of God ; also Elm Tree. Kikik.—Hebrew. A Stole, or Mantle. RANER.—Perhaps Hebrew, Singing ; or Greek, Watering. SEMLIN. - Hebrew. Simulacra; Appearances. AMBOLIN.—Perhaps Hebrew. Tending unto nothingness. ABUTES.—Perhaps Greek. Bottomless, Measureless. EXTERON.—Latin. Without, Foreign, Distant. LaBoux.—Perhaps Latin, and conveying the sense of “ Laborious ”, CORCARON.— Perhaps Greek. Tumultuous, noisy. TARET.—Perhaps Hebrew. Dampness, tending to corruption. BURIUL.—-Hebrew. In terror and trembling. OMAN.—Perhaps Chaldaic. To covers, or obscure. DIMURGos. - Greck. A fabricator, Artisan, or Workman. ROGGIOL.—Perhaps Hebrew. To drag down; the feet. LORIOL.—Perhaps Hebrew. Unto horror. : IstGL.—Perhaps from Hebrew, and implying “ Error,” or “to err”. DAROKIN.—Probably Chaldaic. Paths or Ways. ABAHIN.—Perhaps Hebrew, and signifying “terrible ”. ETALIZ.—Hebrew. The furrow of a plough. Hence agriculture, LEMEL.—Perhaps Hebrew. For speech—?. UDAMAN.—Perhaps a corruption of Greek, EUDAIMON, = Fortunate. __ * Frequently in Qabalistic Magic “El,” the Name of God, is joined to the Names even of Evil Spirits, to intimate that even these have no power except by His permission. GaAGALOS.*—Perhaps Greek. A tumour.

i INAXOS.—Perhaps Greek. Worthy in appearance—?, OMAGES.—Greek—? for Ho MaGos, = the Magician. SAGARES.—Greek, A double-headed battle-axe, especially that used ly the Amazons. HALIGAX.—? ? > Perhaps traceable to Celtic roots. OPiLM.—Hebrew. Citadels ; eminences. PACHE!.-—Probably Greek. ‘Thick, coarse. NIMALOM.—Perhaps from He brew, relating to “circumcision ”. HAUGES,—Apparently from the Greek “ AUGE”. Brilliance. AGIBOL.— Hebrew. Forcible Love. RIGOLEN.— Perh:ps from Hebrew, = to drag down. The same rout alse is that af the word “ Regel,” = “foot”. * GRASEMIN —- Perhaps from Hehrew. GRS, =0@F bune. ELAFON.—Prolably from the Greek ELAPHOS, = & siay. TRISAGA.-Greek, Directing by Triads. GAGALIN.~—P:rhaps Greek. Tumour, Swelling, Ganglion. CLERACA.—Perhaps from Greek and Latin, ‘ KLERIKOS,” and ‘ CLERICUS,” = clerical, ELATON.—-Frobably Latin. Sublime; borne away. PAFFSLA.-—2erhaps from Hebrew—-? a sculptured Image. TOUN.—Perhays from Hebrew. THNH, = Hire, Price. W{aGoG.—Hebrew. The well-known Biblical name for a powerful Gentile nation. BIRIEL.— Hebrew. Stronghold of God. Srean __fGreek. A Siphon or Tube for raising fluids. ae To cover over. * See somewhat similar name, “Gagalin,” in the Spirits under roo or Ae oF x re ene bs 4 “ < iar Sane ee ets t J ‘ L—~Eebrew, To consume. ' Macrros.—Greek. A cook. SARTABAKIM.—? ? SRTN in Hebrew = the Sign Cancer.

SoBE.—Greek. The tail of a horse ; also a fly-flap. inoKoS.—Perhaps from Latin, ‘‘ INocCO,” = to rake the earth over the newly sown seed, - _MABAKIEL.—Hebrew. Weeping, Lamentation. ApoT.—Hebrew = A Treasure; a Tribute. Opun.—Perhaps from Hebrew. A Wheel. AMAN.—Hebrew. To nourish. . CAMAL.—Hebrew. To desire God; the name of one of the Archangels in the Qabalah. a ToxaL—From Greek, TOXEIA, = Archery; or Latin, TOXICUM, = Poison. KATARON.—Greek. Casting down. Rax.—Greek. A grape-seed. GONOGIN.—Hebrew. Pleasures, Delights. SCHELAGON.—Hebrew. Like Snow. GINAR.—? ? Perhaps Chaldaic—? To perfect, or finish. ISIAMON.—-LTebrew = Solitude, Desolation. BAHAL.—Hebrew = To disturb. DAREK.—Hebrew = a way, or path. ISCHIGAS.—Perhaps from Hebrew, ISHO, = To save, or aid. GOLEN.—Greek. A cavern. GROMENIS.— Perhaps Latin or Greek—? to mark out. RiGcios.—Greck. Horrible, Terrible. _ NIMERIX.—? ? Perhaps Celtic. HERG.—Hebrew. To slay. ARGILON.—Greek. Clay. OKIRI.— Perhaps Greek-—? To cause to sink or fail. FAGANIL—Perhaps Greek—? Devourers. HipoLos.—Greek. A Goat herd. ILESON.—Greek. Enveloping. CAMONIX.—? Greek—? Perseverance in combat. BAFAMAL.—? ? ALAN.-~—Chaldaic. A Tree. APORMENOS.-—~Greek. Uncertain. OMBALAT.—? ? UARTAS.—Latin. Fourth. GIRPEN.—? ? ARAEX.—? Greek. ? Shock. LEPACA.—Hebrew. For opening or disclosing. KOLOFEs,-—Greek. Summit, or height of achievement. THE BOOK OF THE SACRED Macic NACHERAN.—Probably Hebrew. Noastrils. KATOLIN,—Hebrew. Walls. LUESAF.—Perhaps Hebrew. Unto Loss or Destruction. MASAUB.—Hebrew. Circuit. | Urico.—Latin. Spoiled; unfit for food. FATURAB.—Perhaps Hebrew— Interpretation. FERSEBUS.—Perhaps Greek—? A bringer of veneration. BARUEL.—Hebrew. Fcod or nourishinent from God. UBARIN.—Greek. Insult, Outrage.

AROTOR.—Greek and Latin. A plotughman or husbandman. HEMIS.—Greek. Half, half-way. ARFIRON.-——Perhaps Greek—? Attempting straightway. ARRABIN.-—Greek. Pledge, caution money. SuPIPAS.— Perhaps Greek—? relating to swine. FORTESON.—-Greek. Burdened. MANTAN.— Hebrew. A gift. MEKLBvC.—Perhaps Hebrew-—-? Like a dog. TIGRAFON,.—Perhaps Greek—? Capable of writing any matter, TAGORA.—Coptic. Assembly. IrRIx.-—-Greek. A hawk or talons MADAIL-—Perhaps Hebrew. Drawing out from, consuming. ABAGIRON.—Perhaps Greek—e Gathering together. PANDOLI. - Greek. Altogether a slave ; or perhaps from Greck and Latin— Possessing all wiles. NENISEM.—-Perhaps Hebrew—? Wavings, Displayings. COBEL.—Hebrew. A Chain. LABONETON.—Perhaps from Greek, LAMBANO, = tu grasp, or MaRAG.—Hebrew. To drive forward. KAMUSIL.—Hebrew. Like a rising or clevation. or ABRA-MELIN THE MacE. iy KAITAR.—-Perhaps from Hebrew, KTHR, = a crown or summit. SCHARAK.—Hebrew. To wind or twine about. KOLAM.—Hebrew. Shame; to be ashamed. CORODON.—Perhaps Greek—? a lark. HEPOGON.—Perhaps Greek—? a saddle-cloth. PARAMOR.—Perhaps the same as the modern word Paramour :-—_ a Lover. OLISERMON.—Perhaps Greek and Latin—? Of short speech. R1IMOG.—Perhaps from Hebrew, RMK, = a Mare. HORMINOS.—Greek, <A stirrer up. ' HaGOG.—Hebrew. The name of Gog, with the definite prefix MIMOSA.-—Perhaps Greek. Meaning Imitator. ‘“ Mimosa’’ is also the name of a Shrub. ILARAX.—-Perhaps Greek-—? Cheerful ; gay. MAKALOS.—Perhaps Chaldaic—? Attenuated, Wasted. COLVAM.—-Perhaps froin a [lebrew roat, signifying “shame”. BATTEKNIS.—? ? Perhaps derived from Greek, BATTARIZO, = to use vain repetitions, to babble.

HAROMBRUB.—Hebrew. Exalted in greatness. MEGALOSIN.—-Greek. In great things. MitioM.—Hebrew. The ender or destroyer of day. ILEMBIS.—Hebrew. The silent Lion. ANDROCOS.—Perhaps Greek—? Arranger or orderer of men. MARANTON.—-Greek, Quenched, having extinguished. CaRON.—Greek. The name of Charon, the ferryman of the souls of the dead in Hades. *..v Et&Rion.—Perhaps Gatek. A Laugher or Mocker. SERMEOT.—Hebrew, Death of the flesh. IRMENOS.— Perhaps from Greek, HERMENEUS, = an Expounder. RAMISON.—Hebrew. The movers with a particular creeping motion. | ScRILIS.—Probably Latin, from Sacrilegium, = a sacrilegious offence. ‘ BURIOL.—Hebrew. Devouring fire of God. BURASEN,.—Hebrew. Destroyers by stifling smoky breath. AKESOLI.—Greek—? the distressful, or pain-bringing ones, EREK1IA.—Greek probably. One who tears asugder. ILLIRIKIM.—Hebrew. They who shriek with a long drawn cry. LaBisL-_-Hebrew. The flesh inclothed. Axoros.—Greek. Overthrowers of authority. MAMES.—Hebrew. They who move by backward imotion. GLESL—Hebrew. One who glistens horribly, like an insect. EFFRIGIS.—Greek. One who quivers in a horrible manner. APELKI.—Greek. The misicaders or turners aside. DALEP.—Hebrew. Decaying in liquid putrefaction. DreEsop.—Hebrew. They who attack their prey by tremulous motion. NILIMA.—Hebrew. The evil questioners. (End of Notes on Names of Spirits.) EE HL! aforesaid Operation being finished, it is | 4 ye necessary, in order to render this instruction Sa Pea complete, to say how we should manage the Operations which he who operateth wisheth Sa to put into practice.

F irstly, then, having come unto the end, and having obtained all that is necessary; you cannot sufficiently praise and honour God, and His Most Holy Name, even although you had a thousand tongues ; neither also can you sufficiently magnify and thank your Holy Angel Guardian as he meriteth, However, you ought to render thanks proportionate to your estate and to the Great Treasure which you have received. It is necessary also that you should fully understand how you ought to enjoy these immense riches, so that they may not be in your hands unfruitful, or even harmful. Because this Art is like a Sword in your hand, capable of serving for all kinds of evil and for hurt unto your neighbour. But in putting it into practice for that sole end for which it hath been made, namely for vanguishing therewith the Demon and Enemies, then shall you be making a good use hereof. I wish also further to give you some instruction upon certain necessary and principal points. The Operation of the Spirits being finished, you shall continue a whole week to praise God; and as regardeth yourself personally, you shall do no servile work during the Seven Days, neither shall you make any Convocation of the Spirits in general, nor of the Familiars ; and afterwards, when the Seven Days be passed, you shall oe to exercise your power, as shall be hereafter Said -—

“124 _. THE ‘Book or THE (1) Take heed before all things to perform no Magical Operation soever, or Invocations of the Spirits. on the Sabbath Day, during the whole period of your life, seeing that that day is consecrated unto God, and is the day on which you should repose and sanctify yourself, and you should solemnise it by prayers. (2) Keep yourself as you would from the Eternal Fire, from manifesting unto any living being that which your Guardian Angel shall have confided unto you ; excepting unto him who hath given unto you the Operation, unto whom you -have as it were a greater obligation than unto your own father. (3) As far as lieth in your power take heed in no way to make use of this Art against your neighbour ; except for a just Vengeance ; although I counsel you even in this particular to imitate God, who pardoneth even you yourself, and there is not in the world a more meritorious action than to pardon. (4) In the case of your Angel dissuading you from some Operation, and forbidding in to do the same, keep well from becoming obstinate therein, for you would in

such a case ever repent it. (s) Fly all kinds of (Evil) Science, Magic, and Enchantments, because they be all Diabolical Inventions ; also put no trust in books which teach them, though in appearance they may seem reliable to you, for these be nets which the perfidious Betrar stretcheth out to take you. (6) In conversing with Spirits Good or Evil, never employ words which you do not understand, because even so will you have shame and hurt. > . OF ABRA-MELIN THE MAGE. agg -.. (7) You shall never demand of your Guardian Angel any Symbol wherewith to operate for an Evil end, seeing that you would grieve him. You will find only too many persons who will beseech you to do thus ; see that you do it not ! (8) Accustom yourself as much as possible to purity of body and cleanliness of raiment, seeing that this is very necessary ; for the Spirits, both Good and Evil alike, love purity. (9) As far as possible shun the employment of your Wisdom for others in evil things ; but first well consider him to whom you would render a service; because it often happeneth, that in doing service unto another, one worketh evil for oneself.

(10) In no way attempt to procure the Operation of the Holy Angels unless you have extreme need thereof, seeing that these Holy Angels be so tar above you that it is useless for you to wish to compare yourself unto Them, you being nothing in comparison of Them Who are the Angels of God. | (it) If the Operations can be performed by the Familiar Spirits, if 1s not necessary to employ others therein. (12) Though it should be an easy matter for you to employ your Familiars to annoy your neighbour, seek to abstain therefrom, unless it were to repress the insolence of such as might attempt aught against you personally. Never keep the Familiar Spirits in idleness, and should you wish to give one over unto any person, see that such person be distinguished and.meritorious, for they love not to serve those of base and common condition. But should ‘ ° ce ul. 4, i : me one ee - yas oe jee at A 126 THE Boox OF THE SACRED Magic. °° 1. o!.. ’ : . at ag such person unto whom you give them have made some express Pact (with Spirits) in such case the Familiar

Spirits will fly in haste to serve him. (13) These three Books of this present Operation ought to be read and re-read an infinitude of times; so. that in the space of Six Months before commencing, he who operateth should be fully instructed and informed therein ; and if he be not a Jew, he should further be conversant with many of the customs and ceremonies which this Operation demandeth, so as to become accustomed unto that retirement which is so necessary and useful. (14) Should he who performeth this Operation during the Six Months or Moons commit voluntarily any mortal sin prohibited by the Tables of the Law, be certain that he will never receive this Wisdom. (15) Sleep in the day-time is entirely forbidden, unless absolutely requisite, owing to some infirmity, or to old age, or to debility of constitution ; for God is always willing to employ mercy * towards mankind, because of their infirmities. (16) If you have not the fixed intention of continuing the Operation, I counsel you on no account to commence it; because the Lord doth not care to be mocked, and He chastiseth with corporal maladies those who make a mock of Him. Howbeit, he who is hindered from continuing through some unforeseen accident, sinneth in no way. |

(17) It is impossible for him who hath passed fifty years of age to undertake this Operation. Thus also was it the custom in the true and ancient Jewish Law concerning the Priesthood. Also, he anoale not be less than twenty-five years of age. (18) You shall not permit the Familiar Spirits to familiarise themselves too much with you, through your disputing and arguing with them ; because they will propound so many affairs and things at once as to confound and trouble the mind. (tg) With the Familiar Spirits you should not make use of the Symbols of the Third Book, unless it be those of the Fifth Chapter thereof ;* but if you desire anything, command them aloud to perform it. Never commence many Operations at once and in the same time, but when you have finished one then begin another, until you are perfect in the practice; for an Apprentice Artist doth not become a Master suddenly, but little by jittle. (20) Without reasons of the very last importance, he Four Princes{- or the Eight sub-Princest should never be summoned, because we must make a great dis-_ tinction between these and the others (who are infertor to them).

(21) In operating, as rarely as possible insist upon the Spirits appearing visibly ;|| and thus you will work * Entitled: ‘‘ How we may retain the Familiar Spirits bond or free, in whatsoever form" + Vie.: Lucifer, Leviathan, Satan, and Belial. + Vis.: Ashtaroth, Maguth, Asmodeus, and Beelzebub; Oriens, Paymon, Ariton or Egyn, and Amaymon. § For not only does constraining them to visible appearance require reiterated conjurations, but also they must be in some way provided with the necessary elements wherefrom to build up a body to manifest in. F Qe ty Yat . oe " 7 ' : = ! tates a 2 FS sg tr ABA 12 ey tt K OF THE ED MaGi¢c 0 ROSE Ry 1 ‘ , r & 4 oy oer eS ' 4 Fy ‘ ' * ' all the better, for it should suffice you for them to say. = and do what you wish. - (22) All Prayers, Orations, Invocations, and Conjurations, and in fact everything you have to say, should be pronounced aloud and clearly, without however shouting like a madman,* but speaking clearly and naturally, and pronouncing distinctly. (23) During the Six Moons, you shall sweep the Oratory every Sabbath Eve, and keep it strictly clean, for it is a place dedicated unto the Holy and Pure Angels.

(24) Take heed that you commence no Operation at night if it be important, unless the. need be very pressing. (25) Your only object during your whole life should be to shun as far as possible an ill-regulated life, anc especially the vices of debauchery, gluttony, and drunk. enness.f (26) Having completed the Operation, and being now the Possessor of the ‘True Wisdom, you shall fast three days betore commencing to put it in practice. (27) Every year you should make a commemoration of the Signal benefit which the Lord hath conferred upon you ; at such time feasting, praying, and honouring your Guardian Angel that day with your whole strength. * In the Original : “ Sanspourtant crier comme unfou”. + I have by this phrase translated the expression in the Original : “Le vue de crapule”. age “se f’,. 7° OF ABRAVMELIN THE MAGE. £29 eae (28) During the Three Days on which you constrdin the Spirits you shall fast, for this is essential, so that when you are working you may find yourself freer and more tranquil both in body and mind. (29) Note that the fasts are to be understood as commencing always from the first nocturnal Star, and not otherwise. ~ (30) Keep as an indubitable precept never to give this Operation unto a Monarch,* because Solomon was the first who abused it; and if you should do the contrary, both you and your successors would alike lose the Grace hereof. With regard to this command, I myself having been sought by the Emperor Sigismond, gave him willingiy the best Familiar Spirit which I had ; but I steadily refused to give him the Operation ; and it should not be given unto Emperors, Kings, or other Sovereigns.

(31) You may assuredly give, but it is not permissible to sell, this (Operation), for this would be to abuse the Grace of the Lord who hath given it unto you, and should you act contrariwise unto this, you would lose its control. (32) Should you pertorm this Operation in a town, ou should take a house which is not at all overlooked ‘ any one; seeing that in this present day Curiosity is so strong that you ought to be upon your guard ; and there ought to be a garden (adjoining the house) wherein yor can take exercise. * This also seems like mere prejudice on the part of Abraham. + Remember that ‘‘ this present day " means of course the period when Abraham was writing this work, #e¢. 1458. In this particular of curiosity the world has doubtless changed little since. 9 bias Take well heed during the Six Moons or Months to lose no blood from your body, except that which the expulsive Virtue in you may expel naturally of its own accord. (34) Finally, during that whole time, you shall touch no dead body of any description soever. (35) You shall eat during this whole period neither the flesh nor the blood of any dead animal ; and this you shall do for a certain particular reason.*

(36) You shall bind by an Oath him unto whom you shall give this Operation, neither to -give nor sell it unto any avowed Atheist or Blasphemer of God. (37) You shall fast for three days before giving the Operation unto any ; and he who shall receive it shall do likewise ; and he also shall hand over unto you at the same time the sum of Ten Golden Flovins, or their value, the whigh you should with your own hand distribute unto poor persons whom you shall charge to repeat the Psalms, Miserere Mei Deus, etc., “ Have mercy upon me, © God”; and the De Profundis, etc., “Out of the Depths”. (38) It will be a good thing, and one which will facilitate the Operation, for you to repeat all the Psalms of David, seeing that they contain great power and virtue ; and to say them at least twice in the week. Also you shall shun gaming as you would the. plague ; because it ever is an occasion of a ca * Probably implying that the Evil Spirits could easily obsess: such animal, so as to act upon the Operator through whatever he might cat of it.

Se i ye Ae Pe F5* ca 2 Oe ABRA-MELIN THE Mace. «ABE Also during this time prayer, and the study of the Sacred Books, should take the place of gaming with you.* All this advice, and much more which you would be certain to receive from your Angel Guardian, I have here set down, so that by observing the same perfectly, without failing in the slightest particular, you shall at the end: of the Operation find the value thereof. I am now, therefore, about to give you distinct and sufficient information how to employ the Symbols, - and how to proceed if you wish to acquire others, You are then to understand that once he who operateth hath the power, it :» not necessary (in all cases }) to use written Symbeds, lout it may sufice to name aloud the Name of the Spirit, and the form in which you wish him to appear visibly ; because once they§ have taken Oath, this sufficeth. These Symbols, then, be made for you to avail yourself of them when you be in the company of other persons; also you must have them upon you, so that in touching or handling them simply, they may represent your wish. Immediately then he|| unto whom the Symbol appertaineth will serve you punctually ; but if you should desire something special which is in no way connected with or named in the Symbol, it will be

* In the Original MS.: ‘ lous fuzrez lejeu comme la peste parceguiloccastonne toujours du blaspheme outreque dans ce temps la leveritable jeu cst lorarson et la lecture des ftvres sacres”. By “jeu,” here is evidently meant gaming or gambling, and not simple recreation and amusement, which latter would be almost a necessity during this period, to prevent the brain giving way from the intense nervous strain. + J.e., those of the Third Book. + I have here interpolated “in all cases,” as otherwise this passage would clash with remarks elsewhere. § Ze., the Spirits, who have sworn allegiance to the Operator at his convocations of them. ) | Le, that Spirit. necessary to signify the same at least by showing your desire by two or three words. And here it is well to observe, that if you use prudence, you can often reason with those persons who be with you,in such a manner - that the Spirits, having however been beforehand invoked by you, will understand what they are to do; but it ts necessary to discover your intent unto them by words. For they be of such great intelligence, that from a single word or a single motive, they can draw the construction of the whole mattér ; and although they cannot penetrate into the inmost parts of the human mind, yet nevertheless by their astuteness and subtlety they be so adroit that tney comprehend by perceptible signs the wish of the person in question.

But when it is a grave and important matter, you should retire into a secret place apart, provided it be appropriate, for any place is good to invoke the Spirits proper unto the Operation. There give them their commission regarding that which you wish them to perform, the which they will either execute then or in the days following. But always give them the signal by word of mouth, or in any other manner that may be pleasing unto you, whenever you wish them tc begin to operate. ‘Thus did ABRAMELIN in Egypt, JosrrpH in Paris, and as for myself, [ have always acted in the same manner. I have also made myself a very great man, and especially one who hath been of service unto Princes and great Lords. I will hereafter tell clearly what Operations belong unto this or unto that Spirit, and how it is necessary to act, Now will I teach you how all those (Symbols) which be in this Book, as well as those which you will (hereafter) receive from the Spirits (themselves), ought to be written down and acquired. For the number of Operations is infinite, and it would be an impossibility to set them all down in this work. If therefore you should

tebe “Oe "gi ABRA-MELIN THE MAGE. ' ce 133 ‘wish to perform certain fresh Operations by the use of a Symbol not set down in any way in the Third Book [I. am speaking of good and permissible Operations],* you shall make the demand thereof from your Guardian Angel in this manner :— Fast the day before, and on the following morning you, being well washed, shall enter into the Oratory, put on the White Tunic, illumine the Lamp, and put the Perfume in the Censer. Then lay the Lamen of Silver upon the Altar, whereof the two Angles shall be touched with the Holy Anointing Oil; fall upon your knees and make your Orison unto the Lord, rendering unto Him grace bor the benefits which you have received in general. Then shall you supplicate Him to be willing to send unto you your Holy Angel, that he may instruct you in your ignorance, and that he may deign to grant your demand. After this, invoke your Holy Guardian Angel, and pray him to favour you with his vision, and to instruct you how you should design and prepare the Symbol of the Operation desired, Also you shall remain in prayer until you shall see appear in the room the Splendour of your Angel. Then wait to see if he shall expound or command anything touching the form of the Symbol demanded. And when you have finished your supplication, arise

and go to the Plate of Silver, whereon you shall find written as it were in drops of dew, like a sweat exuding therefrom, the Symbol as you ought to make it, together with the Name of the Spirit who should serve you for this Operation, or else that of his Prince. And without touching or moving the Lamen, copy at once the Symbol just as it appeareth, and leave the Plate of Metal upon the Altar until the even; at the which time, after having made your ordinary Orison, and returned your thanks, you shall put it away in a piece of clean silk.

* This Parenthesis is Abraham's. 134. . Tre Boox OF THE SACRED MaGi¢ ce — ote The most convenient Day for procuring these Symbols is the Sabbath ; because by such an Operation, we do not in any way violate (its sanctity), neither do we ; injure the same at all. Also we can prepare all things necessary the day before. But if the Angel should not appear, and should not in any way manifest unto you the Symbol, then may you be certain that the pretended Operation, although it may appear good in your eyes, Is not so considered by God and by your Guardian Angel; - and in such case you shall change your detnands. Now, as regardeth the Symbols for Evil Operations, these shall you obtain more easily; seeing that after . (putting on) the Perfume, there is nothing else to do but to make your Orisons. Then being clad in your White Tunic, vou shall put on over it the Silken Vestment and the Girdle, and after that the Crown, taking the Wand in yeur hand, and placing yourself at the side of the Altar towards the Terrace. Then, holding the Wand, conjure tn the same manner as you did on the Second Day. And when the Spirits shall have appeared, you shall command them in no way to quit the place, until they shall have manifested unto you the Symbo! of the Operation which you desire, together with the Names of the Spirits capable of putting the same inta execution, together with their Symbols.

And then you shall see the Prince unto whom the Operation appertaineth avow, write, and sign upon the Sand the Symbol, together with the Name of the Spirit who is to serve for this Operation. Then shall you take the Surety and Oath of the Prince upon the Symbol, and also of his Ministers, as you will have previously done in accordance with the (directions given in the) Fourteenth Chapter.* And should several Symbol. be given, make them take Oath upon them all. This being done, you can dismiss them

* Le. of this Second Book. The Chapter is entitled : “Concerning the Convocation of the Spirits ”. Vg AU Ue bey be SPER ce SE has gree = re qari * i ? "oynae 4 t Ra Avon et Riad et . ; Gig EAS ee 4 Sy oe e wel aE: af at a %, ihe oe ‘= he 2 ‘ 2 7 - : Le 2 “MELIN THE NAGE, . 13 : "ns hye a 2 + rs y Myer a ? ' Y ‘ f eR tanh F ‘ ut ' row “id the’ manner we have already described, taking heed © ‘before this to copy the Symbols which they shall have traced upon the Sand, because in departing they will destroy the same. And when they have gone, take the Censer and perfume the place, as before said. I do not however write this, so that you may hereby, as well as by the use of certain of the Symbols described in the Third Book, work Evil; I have in no way written them down for such an end; but only that you may understand the full perfection of this Art, and what-we can herewith perform. For the Evil Spirits be exceeding prompt and exceeding obedient in the working of Evil ; it is to be wished that they were as much so for the Good. However, take heed that you be upon your guard.

And remember, that as there is a God to write these aforesaid Symbols, there is no particular preparation necessary of Pens, of Ink, and of Paper; nor yet of elections of particular Days, nor other things to be observed, which the False Magicians and Enchanters of the Devil would have you believe. It sufficeth that the Symbols should be clearly written with any kind of Ink and Pen, provided that we may easily discern unto what Operation each Sign appertaineth, the which also you can.easily do by means of a properly arranged and drawn up Register of them. But the greatest part of the Symbols of the Third Book I counsel you to make before commencing the Operation, keeping them until that time in the interior of the Altar. And after that the Spirits shall have taken Oath thereupon, you shall carefully keep (the Symbols) in a safe place, where they can neither be seen nor touched by any other person, because thus great harm might befal such person. Now will we declare unto you what Symbols be manifested by the Good Angels and what by the Evil, and unto what Prince each Operation is subject, and lastly, what should be observed as regardeth each Symbol.

136. ° ‘THE Book or THE SACRED MAGIC BY WHOM THE SYMBOLS OF THE CHAPTERS OF THE THIRD BOOK BE MANIFESTED.® The Symbols of the Chapters of the Third Book, which be manifested only by the Angels, or by the (Guardian Angel, be these, namely :— Chapter I. (To know all manner of things Past and Future, which be not however directly opposed to God, and to His Most Holy Will.) : Chapter III]. (Yo cause any Spirit to appear, and take any form, such as of man, animal, bird, etc.) Chapter IV. (For divers Visions.) Chapter V. (How we may retain the Familiar Spirits bond or free in whatsoever form.) Chapter VI. (To cause Mines to be pointed out, and to help forward all kinds of work connected therewith.) : Chapter VII. (To cause the Spirits to perform with facility and promptitude all necessary chemical labours and (perations, as regardeth Metals especially.) Chapter X. (To hinder any Necromantic or Magical Operations from taking effect, except those of the Qabalah, or of this Sacred Magic.) Chapter XI. (To cause alls kinds of Books .to be brought to one, and whether lost or stolen.) Chapter XVI. (To find and take possession of all kinds of Tveasures, provided that they be not at all magically guarded.)

Chapter XVIII. (To heal divers Maladies.) Chapter XXV. (To walk upon, and operate under, Water.) Chapter XXVIII. (To have as much gold and silver as one may wish, both to provide for one’s necessities, and to live in opulence.) * I have thought it advisable to add here the headings of these chapters at length. or Apra-MeLin THE MAGE. Sage The following (Symbols) be manifested in part by the Angels and in part by the Evil Spirits, which is why we must not avail ourselves hereof without the permission of the Holy Angel. They are those of :-— Chapter II. (To obtain information concerning, and to be enlightened upon, all sorts of Propositions, and all. doubtful Sciences.) Chapter VIII. (To excite Tempests.) Chapter XII. (To know the Secrets of any person.) Chapter XIII. (To cause a Dead Body to revive, and perform all the functions which a Living Person would do, and this during a space of Seven Years by means of the Spirits.) | Chapter XIV. (The Twelve Symbols for the Twelve Hours of the Day and of the Night, to render oneselt Invisible unto every person.) Chapter XV. (For the Spirits to bring us anything we may wish to eat or to drink, and even all (kinds of food; that we can imagine.)

Chapter XVII. (To fly in the Air, and travel any whither.) Chapter XIX. (For every description of Affection and Love.) Chapter XX. (To excite every description of Hatred and Enmity, Discords, Quarrels, Contentions, Combats, Battles, Loss, and Damage.) Chapter XXIV. (To discover ahy Theft that hath occurred.) | Chapter XXVI. (To open every kind of Lock without a Key, and without making any noise.) Chapter XXIX. (To cause Armed Men to appear.) The following (Symbols) be only manifested by the Evil Spirits, namely :— | Chapter IX. (To transform Animals into Men, and Men into Animals, etc.) ro4 AE ke nos is ? *y ° tae Be hy . : a aon oe : si yoo? 3 a ‘ 1 4 He Rog hg Maw Beets «) D , ’ + I "Fue Book OF: THR . RED Gic ee ee ? z _ 2 . a fs F ' - Moye " 4 bs " } » ‘Chapter XXI. (To ‘transform oneself, and take different Faces and Forms.) | Chapter XXII. (This Chapter is only for Evil, for with the Symbols herein we can cast Spells, and work every kind of Evil ; we should not avail ourselves hereof.)

Chapter XXII. (To demolish Buildings and Strongholds.) | Chapter XXVII. (To cause Visions to appear.) Chapter XXX. (To cause Comedies, Operas, and every kind of Music and Dances to appear.) UNTO WHAT PRINCE THE OPERATIONS OF EACH CHAPTER ARE SUBMITTED.* Asrarot and Asmopre do together execute the Symbols and Operations of :— Chapter VI. (To cause Mines to be pointed out, and to help forward all kinds of work connected therewith. Mais VII. (To cause the Spirits to perform with facility and promptitude all necessary Chemical labours and operations, as regardeth Metals especially.) Chapter IX. (To transform Animals into Men, and Men into Animals, etc.) ¢ Asmopeg and Macor together do execute the Operations of :— Chapter XV. (For the Spirits to bring us anything we may wish to eat or to drink, and even all (kinds of food) that we can imagine.) Ast Akor and Ariron both do execute the following * Here again I am giving the headings of the Chapters of the Third Book at length; as by so doing they form a species of Key to the character, nature and offices of the Prince who governs their Operations. or ABRA-MELIN THE MAGE, 139 Chapter by their Ministers, yet not together, but each separately :—-

Chapter XVI. (To find and take possession of all kinds of Treasures, provided that they be not at all magically guarded.) Oriens, Paimon, Artron, and AMAIMon will execute by means of the Ministering Spirits common unto them, the following, namely :— Chapter 1. (To know all manner of things Past and Future, which be not however directly opposed to God, and to His Most Holy Will.) . Chapter II. (To obtain information concerning, and to be enlightened upon all sorts of Propositions, and all doubtful Sciences.) Chapter IIT. (To cause any Spirit to appear, and take any form, such as of Man, Animal, Bird, etc.) Chapter IV. (For divers Visions.) Chapters V. (How we may retain the Familiar Spirits bond or tree, in whatsoever form.) Chapter XIII. (To cause a Dead Body to revive, and perform all the tunctions which a Living Person would do, and this during a space of Seven Years, by means of the Spirits.) Chapter XVII. (To fly in the Air, and travel any whither.) | Chapter XXVITI. (To cause Visions to appear.) Chapter XXIX. (To cause Armed Men to appear.) AMAIMON and Ariron together perform :— Chapter XXVI. (To open every kind of Lock without Key, and without making any noise.)

OrreEns alone performeth :— Chapter XXVIII. (To have as much Gold and Silver as one may wish, both to provide for one’s necessities, and to live in Opulence.) ge s 3 y $s : . Meets oe es te ra % 3 Tee Se vin Mi a” on a ete ome, ei ve s ‘i wy . ; ; . 1: A ~~ BE : 140 THE BooK OF THE SACRED Macic ~ Paimon (alone) performeth :— Chapter XX1X. (To cause Armed Men to sail (It is to be noted that this chapter has already been classed under those performed by Oriens, Paimon, Ariton, and Amaimon, together.) Ariron performeth :— Chapter XXIV. (To discover any Theft that hath AMAIMON (performeth) :— Chapter XVIII. (To heal divers Maladies.) Chapter VIIT. (To excite Tempests.) Chapter XXIII. (To demolish Buildings and Stronghalds.) Chapter X. (To Penal any Necromantic or Magical Operations from taking effect, except those of the Qabalah, or of this Sacred Magic.) Chapter XI. (To cause all kinds of Books to be brought to one, and whether lost or stolen.) Chapter XXI. (To transform oneself, and take difterent Faces and lorms.) Chapter XXIV. (To discover any Theft that hath occurred.) Chapter XXX. (To cause Comedies, Operas, and every kind of Music and Dances to appear.)

AsmMoper (performeth) :— Chapter XII. (To know the Secrets of any person.) * Jn addition to the cha age here given, Magoth is said to rule the operations of Chapter XIV. (Invisibility), in the special instructions of Abraham, the Jew, concerning that chapter. OF ABRA-MELIN THE MAGE, | tat Chapter IX. (To transform Agiaae into Men, and Men into Animals, etc.) Chapter XX. (To excite every description of Hatred and Enmity, Discords, Quarrels, Contentions, Combats, Battles, Loss, and Damage.) Chapter XXII. (This Chapter is only for Evil, for with the Symbols herein we can cast Spells, and work every kind of Evil ; we should not avail ourselves hereof.) The Operations of the following Chapters can also (to a great extent) be administered by the samiliar Spirits, namely :-— Chapter IT. (Scientific Information.) Chapter XII. (Secrets of other person:.) Chapter XVIII. (Healing of Maladies.) Chapter XIX. (Affection and Love.) Chapter XXIII. (Demolishing Buildir. gs.) Chapter XXIV. (Discovery of Theft.) Chapter XXVII. (Causing Visions to appear.) Chapter XXVITI. (Obtaining Money.) Chapter XXX. (Visions of Operas, Comedies, etc.) If at the beginning they excuse themselves from the performance, there is probably some hindering cause, and in this case you should make use of other Spivits ; but otherwise they must obey you in and throughout everything that you shall command them.

142 THE Rook GF THE SacreD Macic °° +. co INSTRUCTIONS AND EXPLANATIONS CONCERNING WHAT POINTS WE SHOULD PARTICULARLY OBSERVE WITH REGARD TO EACH CHAPTER OF THE THIRD BOOK, AND ESPECIALLY CHAPTERS I, Hl, IV., VE, VIE, X., XXL, XXV., XXVIL, XXIX., XXX.* Chapter I. (To know all manner of things Past and Future, which be not however directly opposed to God, and to His Most Holy Will.) First take the Symbol in your hand, place it (upon the top of your head) under your hat, and either you will be secretly warned by the Spirit, or ‘he will execute that which you have the intention of commanding him to do. (This next instruction is given in the MS. as relating to Chapter IJ., but it evidently is more appropriate to :—) Chapter III. (To cause any Spirit to appear, and take any form, such as of Man, Animal, Bird, etc.) Take in your hand the Symbol, and name the Spirit, who will appear in the form commanded. (The next following information evidently has reference to the Symbols of the Fifth Chapter, but there is no*number subjoined as in the other cases in the. original MS. :—) Chapter V. (How we may retain the Familiar Spirits bond or free, in whatsoever form.)

We must understand that every man may have Four Familiar or Domestic Spirits, and no more. These Spirits can serve you in many ways, and they are granted unto you by the Sub-Princes. The First hath his period of power from Sunrise until Noon. The Second, from Noon until the Setting of the Sun. * Notwithstanding these Numbers are here given, it will be found that the Instructions do not include all these Chapters, and, on the contrary, give information concerning some of those not here specially mentioned. The Third, from the Setting of the Sun anti Midnight. =. And the Fourth, from Midnight even unto the Sunrising of the following Day. He who possesseth them is free to avail himself of their services under whatever form may be pleasing unto him. Of this kind of Spirits there is an infinite number, who at the time of their fall were condemned to serve man; and to each man there be four of them destined ; and. each one is obliged to serve during a period of Six Hours, and in the case of your giving one over unto some other person, you can no lonver avail yourself of his services, but-in order to replace him during his time of service, you may call upon some other Spirit. And should you wish to send away one of the said Spirits before the Six Hours during which he ts on Guard be expired, it sufficeth for you to make him some sign that he can go, and at once he will obey. But when the Six Hours of their Guard be expired, the aforesaid Spirits will depart of their own accord without demanding your permission, and the next in rotation will successively take the place (of his predecessor). But if you have given one away (unto another person), you will employ one of the common kind in his place. *

Chapter VIII]. (To excite Tempests.) If you should wish to excite Tempests, give the Signal above your head (and touch the Symbol on the top) ; and when you wish to make them cease, you shall touch it on the underneath side. Chapter 1X. (To transform Animals inte Men, and Men into Animals, etc.) * It is of course evident that the number Four of the Familiar Spirits « one for each of the Four Elements of which Man is composed, ruled by the Holy Name of Four Letters, IH YH, Tetragrammaton. ; 4 ’ a Lit Sin ee ; 4 . ree Ce | 14d © THE BOOK OF THE SACRED MAGIC. -. lone 08 eae : , 1s weayg Pest ; Vag a Gates fe epee Mt . tf 1 ‘ ' + &, ‘ a Let the being, whether Man or Animal, see ‘the; Symbol, and then touch them suddenly with it, when they will appear transformed ; but this will be only . species of Fascination. When you wish to make it Cease, | you shall put the Symbol upon the head (of the being and strike it with the Wand, and the Spirit will then restore matters to their former condition,

Chapter XI. (To cause all kinds of Books to be brought to one, and whether lost or stolen.) Our predecessors, from the commencement of the World, have written many and divers excellent Books of the Qabalah, whose value surpasseth that of all the riches of the World. These Books have been for the most part lost by the Providence or Command of God, who hath not been willing that His High Mysteries should be made public by such means; seeing that hereby through such Books the Worthy and Unworthy can equally arrive at the enjoyment and possession of the Secret things of the Lord. Some also have been burned in fires, or swept away by the Waters, and other similar accidents (have occurred) through the Evil Spirits, who are jealous of Man’s possessing such great treasures, and of being obliged to obey him. But this Third Part (of this Book), that is to say the Sacred Magic, is that which hath not been entirely lost, but the greater part hath been hidden and built up within a wall, and this hath happened by order of the Good Spirits, who have not permitted this Art to altogether perish, being willing that he who should (desire the same) should employ honourable means to obtain the same from the True and only God, and not from that Perfidious One and Deceiver, the Devil, and his following.

This Operation being completed in the proper manner, you will be able to see and to read these Books ; but it is not permitted unto you to copy them, nor to keep them in your memory more than once. As for myself, I have made every effort to copy them, but as. eh Ciaae OF ABRA-MELIN THE Mace, — 145 fast as I wrote; the writing. used to disappear from the page ; whence you may conclude that the Lord knowing our nature, which is inclined unto Evil, doth not wish that such great Treasures should be employed to serve unto that end,* and unto the destruction of. the Human Race. | Chapter XII. (To know the Secrets of any person.) For this Operation it sufficeth to touch the Symbol, for at once the Spirit doth whisper the reply in your ear; but should you comprehend by such a means anything vile, whatever it may be, as you love the Grace of the Lord, see that you keep yourself from making manifest that which (you have obtained by the use of) the Symbol, seeing that by so doing you might work harm unto your neighbour. Every time that you touch the Symbol you should mention by name the person whose Secrets you desire to know.

Chapter XIII. (To cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of Seven Years, by means of the Spirits.) I can in truth both say and .affirm that a man who ' hath just died is divided into Three Parts, vz.: Body, . Soul, and Spirit. The Body returneth unto the Earth, ‘the Soul unto God or unto the Devil, and the Spirit hath ‘gts period determined by its Creator, that is to say, the Sacred Number of Seven Years, during the which it is permitted to wander hither and thither in any direction ; at length it taketh its decision, and goeth straightway * Je., the Evil. + “ Se resout,” in the MS. “ Resoudre,” like our word “resolve,” also may imply to reduce to its chemical constituents. These three parts of the person, which Abraham calls Body, Soul, and Spirit, are designated in the Qabalah by the respective terms of “ Nephesch,” #.¢, the animal part; “Neschamah,” or the Soul, that is to say, the Higher Aspirations, and ‘‘ Ruach,” z.¢., the Mind or Spirit. But besides these, the Qabalists also recognise certain higher principles,

146. °° * ‘THE Boox oF THE SACRED Macic unto the place whence it came forth (at the beginning). To change the condition of the Soul .is impossible, but the Grace of the Lord, for many causes and reasons which it is not here permitted unto me to make manifest, hath been willing to permit that, with the aid of the Spirits, we may force the Spirit to return and to conjoin itself again with the Body, so that for the space of Seven Years it can operate any matter. And although this Spirit and the Body joined together can perform all the functions and exercises which they used to execute when the Body, the Soul and the Spirit were together, yet is it only an imperfect Body, being in this case without the Soul. This Operation is, however, one of the greatest, and one which we should only perform in extraordinarily important cases; séeing that in order to accomplish it the Chief Spirits have to operate, Nothing else is necessary than to be attentive to the moment when the Man is just dead, and then to place the Symbol upon him towards the Four Quarters of the World §* and at once he will lift himself up and begin to mové-himself. He should then be dressed; and a Symbol similar to that which hath been placed upon him should be sewn into his garment. Know also that when the Seven Years be expired, the Spirit which was conjoined with the Body will at once depart, and that we cannot further prolong the period of the aforesaid Seven Years. I made proof of this Operation in the Morea fo the Duke of Saxonia, who had only children who were minors, and the eldest was between twelve and thirteen

of whick Abraham the Jew does not here speak, nor yet of the faculty of reincarnation of those principles. Reincarnation t: a subject much treated of by the Oriental Sacred writings, and was undoubtedly a fundamental doctrine of the Ancient Egyptian Magic, from which, be it well remembered, the Hebrew Qabalah has been derived. The Esoteric Buddhists divide the personality into Seven Principles, instead of the Three given above. * Jz. The Four Cardinal Points, Wart 0 . 3Oe ABRA-MELIN THE MAGE.” Ba Ay a . — _ years of age, unfit for the government and management vif his estate, the which his own relatives would have seized upon and appropriated unto themselves ; and by this means I provided (against the contingency), and prevented that estate from falling into other hands. Chapter XIV. (The Twelve Symbols for the Twelve ‘Hours of the Day and of the Night, to render onesel _ Invisible unto every person.) a | To render oneself invisible is a very easy*matter, but? it is not altogether permissible, because that by such a means we can annoy our neighbour in his (daily) life, for we can easily employ the same for producing various effects, and we can also work an infinitude of evils (herewith). But, honestly speaking, we must not do the latter, such being expressly forbidden by God. This is wherefore I entreat you to avail yourself hereof always for a good and never for an evil end! You have in this Chapter Twelve Symbols, for Twelve different Spirits submitted unto Prince Macor, who are all of the same force. You should put the Symbol (upon the top of your head) under the hat or bonnet, and then you will become invisible ; while on taking it away, you will appear visible again. . = |

Chapter XV. (For the Spirits to bring us anything we may wish to eat or to drink, and even all kinds of food that we can imagine.) As for this Symbol, and all like ones appertaining unto this Chapter, when you shall wish to make use of them, you shall put them between two plates, dishes, or jugs, closed together, on the outside of a window, and before a quarter of an hour shall have passed, you will find and will have that which you have demanded. But -you must clearly understand that with such kind of viands you cannot nourish men for more than two days only ; for this food, although it be appreciable by the eyes and by the mouth, doth not long nourish the body, 148 | Tue BooK.or THE SACRED RENAE - Mele which hath soon hunger again, seeing that this (00d) giveth no strength to the stomach. Know also that none of these (viands) can remain visible for more than twentyfour hours, the which period being passed, fresh ones will be requisite. | Chapter XVI. (To find and take possession of all kinds of Treasures, provided that they be not at all magically guarded.)

Should you wish to discover or to take possession of Treasure, you must select the Symbol which you wish, whether it be of a common or io a particular Operation, and the Spirit will at once show it unto you, of what_soever kind, or after whatsoever fashion, it may be. Then shall you place the Symbol which is referable unto \it thereon, and it will no onger be possible for it to disappear into the ground, nor for it to be carried away. iPuirihcrnoke: the Spirits destined unto the Guard of this Treasure will flee, and baie cany then dispose of it as you is and take it away. Chapter XVII. (To fy in the Air and travel anywherc.} : Name the place whitherunto you wish to travel, and place the Symbol upon your head, under the bonnet or the hat; but take well heed lest the Symbol! fall from off you through negligence or want of caution. Do not journey at night-time unless necessity or some pressing reason thereto compelleth you, but select the day-time, and that serene and calm. Chapter XVIII. (To heal divers Maladies.) Undo the bandages of the sick person, and clean them, and having applied the unguent and the compresses, put them again upon the sick person ; and place_ the Symbol upon them,* and leave it-thus for about a quarter of an hour, then ‘take it away and keep it (for

* Je., the bance: USO Ae 08 Amita Mice rete, Monee, tgp ‘gee on another occasion). But if it‘be an internal malady, «yon shall: place the Symbol upon the bare head of the .patient. These Symbols may be seen ani examined without any danger, howbeit it is always better that they should neither be seen nor handled by any other person than yourself. Chapter XIX. (For every description of Affection and Love.) | And Chapter XX. (To excite every description of Hatrec and Enmity, Discords, Quarrels, Contentions, Combats, Battles, Loss, and Damage.) 7 On request, and by the intermediary of the Spirits, we can obtain love, goodwill, and.the favour of Princes and Sovereigns, on this wise : Naine aloud the person or persons by whom you wish to be loved, and move the Symbol answering to the class under which they fall; because if you be operating for yourself in matters falling under the heads of love, friendship, etc., you should absolutely name aloud the person. and move the Symbol. But if you name or operate for two other persons, whether it be for love or for hatred, you should expressly name both, and move the Symbols answering to the classes under which they fall. Also, if it be possible, you can touch them with the Symbol, whether it be general or particular. Under this heading are included all classes of goodwill, among the which the most difficult by far is to make yourself beloved by religious persons, *

Chapter XXI. (To transform oneself, and take dif- ferent Faces and Forms.) In this Transmutation, which is rather a Fascination, the method of operating is as follows: Take the Symbol. in your left hand, and with it stroke your face. Now * In the Original MS., “ despersonnes reiigieuses”. This expression would include monks, nuns, and also people bigoted in religion. 150: THe Boox OF THE SACRED Magic © ee were it some (ordinary) Necromancer who was trans-. formed by the working of some Diabolical Art, he would soon be lineal (by you). It is certain, however, that ‘'f he who operateth be instructed in the True and Sacred Magic, like yourself, that he * could produce no effect upon you; because against the Grace of the Lord, by whomsoever received, no Operation can take effect, whether for Good or for Evil; but should such be Diabolical Operations by express pacts and similar Sorceries, it is certain that you would soon bring them to shame. Chapter XXII. (This Chapter is only for Evii, for with the Symbols herein we can cast Spells, and work every kind of Evil; we should not avail ourselves hereof.) Ali these Symbols are to be either buried in the ground, or placed under docrs, steps, or buried under paths and other places by which people do pass, or whereon they Jean; in this latter case it is sufficient merely to touch (such places) with the Symbol.

It must be here remarked that we can work much evil against our enemies, and if you know for a certain fact that they are attempting your life, there is no imaginable sin in availing yourself of (these Symbols for protection). But should you do this to please some friend, you would not escape easily with impunity from (the disapproval of) your Guardian Angel. Use then this Knowledge as a Sword against your Enemies, but never against your neighbour, which would be without any result but that of bringing hurt to yourself.

Chapter XXVI. (To open every kind of Lock, without Key, and without making any noise.) Should you wish to open anything locked, such as ordinary Locks (Bolts), Padlocks, Coffers, Cupboards, as Tee, such Evil Magician. + “ Serrures,’ which implies bolts as well as locks, ies 7" “Gi ABRA-MELIN THE MAGE, Tyo “Boxes, and Doors, you shall touch them with the side of ‘the Symbol which is written upon, and immediately they will open without any noise, without being in any way damaged, and without exciting any suspicion of their having been broken open. When you wish to again close them, you shall touch them with the back of the Symbol, that is to say, with the part thereof not written upon, and at once they will refasten of their own accord. And in no way should this Operation be employed in Churches, or for the committing of Murder. Also (remember) that this Operation can be used for all manner of wicked ends ; wherefore we should obtain (permission) first from our Guardian Angel, so as not to irritate him, and abuse the Grace of God, which we have received. Neither should this (Operation) be employed to aid in the commission of Rapes and Violation of Women ; but only for (laudable) effects, and other (permissible) ends.

The Child of whose services you avail yourseif for the conclusion of this Operation should not be more than Seven Years of age; it should be able to speak clearly, it should be active, and should comprehend what you teach it to do, in order to serve you. And fear not that this Child may be able to reveal and tell unto others anything of what he doeth; also he will not in the least remember that which he shall have done, and you can make trial thereof yourself by interrogating him after the seven days be past, and you will find that he will be able to tell you nothing of that which hath passed ; the which is a very remarkable thing. When you shall have thoroughly decided to give this present Operation unto any, and which should only be given as a-free gift, as I have already said ; remember to make such person give you Seven Florins, the which you shall distribute unto Seven poor persons with your own hand, and such poor persons must genuinely be in want. Them shall you straitly charge, to repeat for “ag20 THE BooK oF THE SacRED Macic Seven days the Seven penitential Psalms, or the Pater and Ave seven times a day, praying unto the Lord for the person who hath given (the florins) unto you to distribute unto them, that He would deign to come unto his assistance, and to grant unto him for ever such strength that he may never transgress His Holy Commandments. ) |

While in'the performance of the Operation, be certain that each person (undertaking the same) is subject unto very great temptations to prevarication, and in particular unto great disquietudes of mind, to force ‘the abandonment of the Operation. For the Mortal Enemy of Man is grieved that he should make the acquisition of this Sacred Science, the which also he receiveth f-om God Himself, Who hath by this means closed the way against the Demon, this being the only object and end of this Sacred Science. For the Enchantments whereof the Evil Enchanters and Sorcerers make employ, are in no way wrought by the true methed, and they only have power to execute their end in proportion to the Tributes, Sacrifices, and Pacts, rendered in return, which latte: evidently bring about the loss of the Soul, and verv frequently that of the Body as well. Consider that it is the pride of (the Demon) which hath chased him out of Heaven, and think what a heartbreaking thing it is for him to see a Man, made oi vile earth, command him who is a Spirit, and who was created noble, and an Angel (as well) ; and also that it is necéssary that he should submit himself unto Man, and obey him, not of his own free will, but by force, and by a power of command which God hath given unto Man, to whom he is forced to humiliate himself, and tu obey, he, who had the greatest difficulty in subinitting himself unto his Creator. And yet. notwithstanding all this, he is obliged by his most profound humiliation, aad by his most severe suffering, tu submit himself unto Man, for

- whom further is destined that Heaven which he himself hath lost for an Eternity. Wherefore you should continue the Operation, and have recourse unto the Lord, and in no way be troubled, * for you shall vanquish every difficulty, seeing that the Lord never faileth those who put all their confidence in Him. You may only give this Sacred Operation unto two persons ; and in the case of your giving it unto a third, it would hold good for him, but you yourself would be for ever deprived of it. I beseech you in grace to well open your eyes, and thoroughly examine him unto whom you shall give so great a Treasure, so that he be not one who will make use of the same to make a mock of God, which is a sin so great, that we Jews are a living proof thereof. For since our predecessors began to make use of this Sacred Magic for Evil, God hath granted it unto so few among us, that in my whole lifetime, ourselves included, we be bu. the number of Seven persons who by the Grace of God possess the same. When the Child shall warn you that your Guardian Angel hath appeared, then shall you, without moving from your place, repeat in a low voice Psalm CXXXVIL., which beginneth: ‘‘ Confitebor Tiér Domine, in toto corde meo,” ‘““T will give thanks unto Thee, O Lord, with mine whole “heart,” etc. And, on the contrary, when you shall con- “yoke for the first time the Four Chief Spirits, you shall say Psalm XC.: “Qui habitat in adjutorio Altissimn,” “Whoso dwelleth in the defence of the Most High,” etc.; and this not in a low voice as in the preceding - case, but (aloud) as you usually speak, and standing "where you happen to be.

Chapter XXVIII. (To have as much Gold anid Silver as one may wish, both to provide for one’s necessities, and to live in opulence.) And whereas I have allowed the Twenty-erghth 1a “THE Book oF THE SacRED Macic Chapter to pass without’ notice, I now refer hereto: ’ Place the Symbol of the Money you require in your purse, let it remain there for a short time, then put your right hand in your purse, and you will there find Seven pieces of the class of Money which Bi have intended to obtain. But take heed to perform this Operation only thrice in the day. And the pieces of Money whereof you have no longer need will disappear at once. This is why when you have need of small change you should take heed at the same time not to ask for large pieces. I could have here set down other values and Symbols, but 1 have only given those which I have found the most necessary for a beginner, and partly also to avoid confusing you. And also it is not right that I who am only a mortal man should give further instructions hereon unto you who are about to have an Angel for Master and for Guide.

We have already said that providing he recogniseth a God, any Man, of any Religion soever, may arrive at the possession of this Veritable Wisdom and Magic, if he employ right and proper ways and means. Now I say further that unto whatever Law* he who operateth may pertain, he can observe the feasts, etc., thereof, provided that they hinder not the Operation, with a firm and true conviction that he shall have from his Angel greater lights as to the points wherein he may be liable to err. Wherefore you shall be ready and willing to correct your faults, obedient in all things, and on all occasions, unto his precepts. And you should observe exactly and inviolably from point to point, everything touching the regimen of life, the practice, and other counsels given in this Book. As we have already said, if by chance some slight indisposition should overtake you after the commence- * Je., Religious denomination. =. OF ABRA-MBLIN THE Mace. 55 “ment of the Operation, you shall observe that hereinbefore ‘laid down; but should the illness become very much worse, so that remédies become necessary unto. the health of the body, and that you have to undergo blood-letting ; then do not harden yourself against the Will of the Lord, but having made a brief prayer, thank Him for having visited you in this manner. And having made use of remedies which oblige you to leave off the Operation already begun, so as not to become as it were your own murderer, and notwithstanding that it grieveth you to the heart to be forced so to do, yet nevertheless conform yourself unto His Holy Will.

Aud when you shall have regained your accustomed health, in His own good time shall you return unto the Operation, feeling sure that He will grant you His aid. Such a forced desistance doth not hinder you from awaiting a fitting time, when you may recommence ; seeing that such interruption is not in any way voluntary, but forced .by necessity. Whereas, had this interruption ‘occurred thropgh pure caprice, you ought never to think further of (recommencing), because we must not make a Mock of God.

There be two kinds of sins which are infinitely displeasing unto God. One is Ingratitude, and the other Incredulity. I say this cursorily, because the Devil will not fail to insinuate a thousand ideas into your head (such as) that this Operation may perhaps be (a ‘real thing) and perhaps not ; that the symbols are badly drawn, etc., so as to make you comment upon the subject. This is why you must have Faith, and that you must believe. Neither should you dispute concerning that which you understand not ; remember that God out of nothingness ‘hath created all things, and that all things have their being in Him ; watch, work, and you will see. In the Name of the Most Holy Apowat, the True and Only God, we have finished this Book in the best a mal Pala a i whe 5 ae By Seah od Br SE ex, mae, < %pa! mbt bap, ie ari ETE et fh sue sty uk Sy : 5 ’ 4 Ri y x ts aabag pane Ae PECs es tis “ te m, i) < g + uM fe es me order and with the best instruction “which ‘has beet’ possible to me. Know also that it is only in God thet: ou will find the sole and certain Way to arrive at the rue Wisdom and Magic, but yet also by following out:

that which I have written down in this Book with such exactitude. Still, however, when you shall have put any_ thing into practice, you shall manifestly know how great and immeasurable hath been my paternal affection ;* and in truth I dare to say that I have done for love of you what no one in our times hath undertaken, and in’ especial in that I have declared unto you the two Symbols, that of the Child, and your own particular one,+ without the which I swear unto you by the True God that out of an hundred persons who might undertake this Operaticn, there would be only two or three who would actually attain unto it. I] have, however, removed most of the difficulties, (therefore) be now tranquil, and despise not my counsel. It need not appear strange unto you that this Book is not at all like unto so many others which I have, and which are composed in a lofty and subtle style ; because i have composed this (work) expressly in order to spare you so much labour, and to enlighten therein the difficulties which you might (otherwise) have encountered in order to comprehend its meaning. And so that it might not be at all necessary for it to pass into other hands (than your own), in making this Book I have in no way availed et bag of eloquent but peculiar expressions, which those who write such works usually make use of, and even then

* Here Abraham the Jew is evidently “specially addressing himself to his son Lamech. ¢+ These two Symbols are probably those which are placed at the extreme end of the Third Book, ze. the Magical Squares with the Names ADAM and UKI£L returned therein, and of which the Squares of numbers abeve are evidently intended for the reverse sides ; ADAM gee apie to the Chiid, and URIEL to the Guardian Angel of GE wat aH a) I or ABRA-MELIN THE MAGE, Sane |) a “net without mystifications. But I have employed a certain manner of arrangement, making a mixture of the ‘subject matter, and dispersing it here and there in the _Chapters so that you may be forced to read and re-read “the Book many times, and also the better so to do, to tianscribe and imprint it in your memory. Render then your thanks unto the Lord God Almighty, and never forget my faithful advice, even unto the day of your Meath. Thus will the Divine Wisdom and Magic be “your wealth, and never can you find a greater Treasure in the World. Obey promptly him who teacheth you that which he hath learned by his own experience; and I pray and conjure you by that God Who is my God, to observe summarily and inviolably the three following heads which should serve you as guides and limitations until you shall pass the gulf of this Miserable World :—

(1) Let God, His Word, all His. Commandments, and the Counsel of your Angel, never depart from your heart and from your mind ! ss (z) Be the declared enemy of all the Evil Spirits, their Vassals, and Adherents, during the whole period of your life. Dominate them, and regard them as your Servitors.* If they make propositions to you,’ demanding from you pacts, or sacrifices, or obedience, or servitude, refuse them with disdain and menaces. (3) It is more than evident that God can know the heart of men, the which none else can do. You should therefore force yourself to test severely for some time him to whom you intend to give this (knowledge). You shall closely note his method of life and habits; you * Again let the practical Occultist remember that thi. counsel applies principally to Adepts; for the ordinary man can not command the Demons, seeing that he has not yet learned to anderstand and control even all his thoughts ; and the Adept can oriy command such beings through the knowledge of his Higher Seti, and of his Guardian Angel. ashe, ears ed 1 f » esp ¢, ; ~ rm ‘ aS ras 2 orks if HEH AB ging a z 1 oe “j ? “5 “ 4 s ee > F es a ay * we aes os Peer a ¥ 1? eae tte at ‘ ‘ t z oe Vrs toga Sh \ a ; : ,

shall discuss the subject with him, seeking to discover. in the clearest way and as far as possible, whether ‘he would use it for Good or for Evil. Also in giving this Operation you shall fast, eating only once a day, and he who shall receive it shall do the same ; see also what we have said in the Third Chapter,* and elsewhere. It is also true that one who would suffer much in health by: fasting in such a manner, may if absolutely necessary supplement the same by paying one or several persons to fast in his stead and to intercede for him.t (The whole object and end of) this should be both to give and receive this operation unto the Glory of the Great God, and unto one’s own good and that of one’s neighbour, whether friend or enemy, and unto that of all things created. The Ten Florins of Gold + shall be distributed by your own hands when you shall have received the money, unto Seventy-two poor persons who know the Psalms, as mentioned in a preceding Chapter; and see also that you fail not in this, for it is an essential point. Furthermore you shall demand from him to whom you shall give the Operation, some pleasurable gratification which is in harmony with the Operation, at your. choice. But see that you demand not money, for for this you would be deprived entirely of the Holy Wisdom.

Every time that you shall desire to make a fresh command,§ you shall thrice repeat the Psalm XC., “ Qui habitat in adjutortium Altssims,” etc., “ Whoso dwelleth in the aid of the Most High,” etc.—because this Psalm * Jz, of the Second Book. + 1 think this system of substitution should be very rarely practised. He must bea very spiritless person who would be dissuaded by the prospect of fasting for a day or two. + Before alluded to in several places. . § This would apparently apply to a command given to the Demons, and not to an Aspirant for the Sacred Wisdom, | oF ABRA-MELIN THE MAGE. 159 possesseth go great a virtue that you will be astonished when'you comprehend it. ' If you know that you, as a man, have offended your Creator, in anything regarding the Tables of the Law ; perform no operation until after having made a general confession of your sins unto God ; the which you shall observe unto the day of your death. By thus acting the Mercy of the Lord will never depart from you. Unto the which Lord be Praise, and Glory, and Honour, for the Gifts which He bath granted unto us. So be it !

WHICH GOD GAVE UNTO MOSES, AARON, DAVID, SOLOMON, AND OTHER SAINTS, PATRIARCHS AND PROPHETS ; WHICH TEACHETH THE TRUE DIVINE WISDOM. BEQUEATHED BY ABE AA AM CC Eb baMtiH Els SOM, mera who shall have faithfully observed that " lf which hath been taught unto him, and i \pmegaiba| shall have with a good will obeyed the tai asta) §3=©Commandments of God, Iet him, I say, eee) be certain that this Veritable and Loyal Wisdom shall be accorded unto him; and also that the Perfidious BetiaL can do no otherwise than become his slave, together with all his Pestiferous Generation. However I pray the True God who governeth, ruleth over, and maintaineth all that He hath created ; that thou, O Lamech, my son, or whomsoever he may be unto whom thou shalt have granted this Sacred Operation, mayest work it out, having always before chee the Fear of God, and in no way use it for Evil, because God the Eternal hath wished herein to leave us our free will, but woe unto him who shall abuse His Divine Grace. Yet I say not but that if an enemy should attempt thy life, that it is permissible unto thee if necessary to destroy him ; but in any other case lay net thine hand unto the sword, but use gentler methods. Be kind and affable unto every one. One may also serve a friend without harm unto oneself.

David and King Solomon could have destroyed their enemies in an instant, but they did not so; in imitation ‘a6 °°” Tue Boox or THE SACRED Macic — of God Himself who chastiseth not unless He is outraged. If thou shalt perfectly observe these rules, all the following Symbols and an infinitude of others will be granted unto thee by thy Holy Guardian Angel ; thou thus living for the Honour and Glory of the True and only God, for thine own good, and that of thy neighbour. Let the Fear of God be ever before the eyes and the. heatt of him who shall possess this Divine Wisdom and Sacred Magic. or Apka-MELIN THE MAGE. . 168 eee) know all manner of things Past and F uture, which be not however directly opposed to God, and to His Most Holy Will. (1) To know all things Past and Future in general. 3} | To know things appertaining unto the Future. (4) Things to happen in War. (5) Things past and forgotten. (6) Tribulations to come. (7) Things propitious to come. (8) Things past regarding Enemies. (9) To know the Signs of Tempests. (19) To know the Secrets of War. (17) To know true and false Friends.

(2) (1) PTA { Ri) AM A mM Sie. A;N(AlM I 0 G/O|G|A\N A N Settee Ri NIA|G|O|G) 1 N 1|™M ates AIM/A|RII|HIT THY Book OF THE: a | « “ o< </f = [= ° a ° n t BAe 7 Noy a * boys ¢ Oe Rat NS =i or. ae ret a > : 1 * fogs ) Y . ; ¥ * ch 4 Ne ‘ 1 e 2 aK Gee Reel a aoe ‘4 OF. . , &: ri " | t 4 Bi i] R R/B!/H alaj<|=/< |< | m THE following Notes to these Chapters I have classed under various he:.ds for greater convenience of reference, thinking that besides th: explanations of most of the Magical Names employed in the S)-mbois, it would also be of assistance to the Occult student to be able to see at a glance briefly stated at the end of each Chapter, the substance of the information especially referring thereto, given by Abraham the Jew in other parts of the work, notably towards the end of the Second Book :— Under (a) therefore I have stated by what Powers the Symbols of each particular Chapter are manifested. Under (2) the Names of the Sub-Princes of the Evil Spirits who are the especial overseers of the execution of the effect desired.

Under (c) whether the Operations of the Chapter in question can be t> an extent performed by the “ Familiar Spirits," or not, Under (#7) an abridgment of any especial instructions given by Abraham in other parts of the work. Unaer (e) I have given the meanings of most of the Names employed in the Squares, as far as possible, and also any additional remarks which seemed necessary. Thest Magical Symbols of this Third Book consist solely of Square. uf elles, which may Le roughly divided into four distinct classes. (1) Those in which the whole of the Square is occupied by Letters. In this form the double Acrostic arrangement is especially marked ; though in some few cases it is slightly varied by the introduction of a different name. (2) Those in which part of the Square is left vacant, the Letters being arranged in the form of what is called in Geometry, a Gnomon. (3) Those in which the central part of the Square is left vacant, the Letters forming a border round the void part. (4) Those of more irregular disposition, and in which in some instances single Le!ters are placed separately in the vacant part of the Square.

(a) The Symbols of this Chapter are manifested only by the Angels or by the Guardian Angel. (6) ORIENS, PAYMON, ARITON, and AMAYMON execute the Operations hereof by means of their Common Ministers. (c) The Familiar Spirits cannot well execute the Operations of this Chapter. (2) Take the Symbol in your hand, piace it under your hat or cap, upon the top of your head, and you will be secretly answered by the Spirit who will execute that which you wish. (This mode of operation will evidently be applicable to many of the Chapters.) (¢) No. 1 is a Square of 25 Squares, and is a complete specimen of double Acrostic arrangement. MILON, though Greek-sounding, has here hardly a meaning if derived from either MILOS, a fruit or other tree; or from MEILON, a precious thing, or article of value—lIt seems rather derived from the Hebrew MLVN = a diversity of things, or matters——IRAGC is perhaps from Greek EIRA a question, or inquiry, and AGO to conduct or decide, Hebrew RGO = to disrupt or analyse.——-LAMAL, probably from Chaldaic MLA = fulness, entirety. OGARI from Hebrew OGR =a swallow or swiftly-flying thing. NOLIM from Hebrew, NOLIM = hidden or covered things. Whence we may extract the following as the formula of this Square: “ Various questions fully examined and analysed, and that quickly, and even things carefully hidden and concealed”. This rule we can apply to discover the formulas of other Squares. |

No, 2 isa Square of 49 Squares, and is also a complete Specimen 170 - THe Book oF THE SACRED MAGIC Ae of double Acrostic—THIRAMA from Chaldee TIRM = —e ‘ defended places, or Citadels—-HIGANAM from Hebrew or. Chal. dee GNN or GNM = to defend—IGOGANA, perhaps from Hebrew | GG = a roof or covering or protection from above-—RAGIGAR, per... haps from Chaidaic ROO (it must be remembered that, though I here transliterate the letter Ayin by Q, it has really the power of a GH as well; itis a sound difficult of comprehension by a non-Orientalist) ; = to break up, or breach—ANAGOGI probably from Greek ANAGOGE = the act of raising or elevating.—-MANAGIH from Hebrew | MNO = to restrain; stop, put a barrier to, or contain by a barrier.— AMARIHT from Hebrew AMRTH = Word or Speech.—The whole idea of this Fornwla seems to be the making forcible way into a defended place or matter. No. 3 is a Square of 25 Squares, and again a perfect form of double Acrostic. DOREH, from DVR Hebrew = a habitation.— ORIRE perhaps from Latin ORIOR = to rise or be born.—-RINIR perhaps from Hebrew NIR = to renew.—ERIRO perhaps from ARR * = to curse.—-HHEROD from Hebrew CHRD = shaking, trembling.

No. 4 is a Square of 25 Squares, and again a perfect double Actostic —NABHI from Hebrew NBA = to prophesy——ADAIH perhaps from Heb. DI. =a bird of omen. BAKAB from Heb. KAB = in trouble. HIADA from Hebrew IDH = sent forward, or thrown. IHBAN from IHB Hebrew = to give or bring. Hence the formula would be somewhat ‘‘ To prophesy by omens the troubles to come”; the which is much more applicable to No. 6,“The Tribulaeo to come”; than to No. 4, which is for “ The Things to happen in No. § is a double Acrostic of 49 Squares—NVDETON from Hebrew ND = to remove, and ATHN=strongly.—VSILARO from Hebrew BSHL = to ripen, and Chaldaic ARO = the Earth —DIREMAT from Hebrew DR=to encompass or include, and MT = things forgotten or slipped aside. ELEMELE from Hebrew ALIM and ALH=God of the Mighiy Ones.—TAMERID from Hebrew THMR = straight like a palm-tree, and ID = put forward. — ORALISV = from Hebrew = ORL = superfluous, and ISH = the substance. — NOTEDVN, from NTH = to stretch out and DN = to contend or rule, No. 6 is a double Acrostic of 36 Squares.-SARAPI from Hebrew SHRP = to burn—ARAIRP from Hebrew AR ~& a river, and RPH = to abate or slacken—RAKKIA from Hebrew RKK = to © become faint, to become softened—_AIKKAR from Hebrew OKR = to trouble or disturb—PRIARA from PRR =to shatter or break up.— IPARAS from Hebrew PRS = to break in pieces, to divide, or part in sunder. This will give a formula of trouble.

No. 7 is a double Acrostic of 36 Squares-——-MALACH from Hebrew MLCu = Salt; also that which is easily dissolved ; to OF ABRA-MELIN THE MAGE. tt _dissolve—-AMANEC from MNK = a chain, or from AMN = sta- ‘hility - LANANA from LNN = to lodge, or take up one’s abode. — ‘-ANANAL from AN = labour, and NLH, to complete or finish.— CENAMA perhaps from QNM = odoriferous. HCALAM perhaps from HCL = spacious (as a palace). | No, 8 is a double Acrostic of 25 Squares—-KOOSEM, from - Hebrew QSM = to divine or prognosticate—OBODE, from Hebrew OBD ~ a servant—SOFOS from Greek SOPHOS ~ wise, learned, skilful. - EDOBO, perhaps from DB = to murmur, - MESOK from Hebrew MSK = to mingle or intermix. No, 9 isa double Acrostic of 36 Squares—ROTHER is perhaps from RTT, Trembling, Dread ; and HRR to conceive or bring forth—-ORORIE from Hebrew OROR = laying bare, disclosing.— TOARAH from Hebrew THVRH = Law, Reason, or Order of. — HARAOT from Hebrew HRH to bring forth, or from CHRTH = To inscribe or mark down.—REHTOR from RTT and THVR = reason for dread.—The whole formula will represent the disclosing of the reasons for dreading any terrible effect.

No. 10 is another double Acrostic of 64 Squares, and No. 11 one of 49 Squares. 1 have here given a sufficiently careful analysis of the meanings of the combinations formed by the letters in the preceding Squares to give the Reader a general idea of the formulas involved. To avoid an undue extension of these notes, I shall not usually analyse every name contained in each Square, but shall confine myself in most cascs to giving sufficient indications of the meanings of tne principal words or words only. which a:c therein employed. The Keader must remaaite. aisv thay in such an Acrostic arrangement of the letters of words, half of those therein contained will simply be inversions of the principal word. or words therein contained. For example, in No. 11, REAHBEM is of course MEBHAER written backwards—ELIAILE reads the same way backwards or forwards, and so does HAOROAH ; and BIKOSIA written backwards gives AISOKIB. Yet undoubtedly some of these words are to an extent translatable also, and in this case will be found to have a bearing on the subject-matter of the Square. Hebrew especially is a language in which this method will be found to work with a readiness unattainable in ordinary European languages, from the fact that its Alphabet may be said to be entirely Consonantal in character, even such letters as Aleph, Vau, and Yod, being rather respectively, a drawing in of the breath than the letter A; V rather than U; and Y rather than I. Also in common with all really ancient languages the system of Verbal Roots from which all the words of the language are derived, has this effect, v7z., that the majority of combinations of two or three letters will be‘found to be a Verbal Root, bearing a definite meaning. Besides all this, in the Qabalah each letter of the Hebrew Alphabct is treated as having a complete sphere

7 em, Xz, 4 Sep ate, AZ a ae 3 Bw! ’ = ta i? es ile ” wa 8G RE BOON, Oe tank ‘of phic meanings of its” own ; wheribe ‘the ae bev sae ebrew Names and Wards cai be ‘trested bythe Gab: Initiate as in fact so rnany formulas of: Spiritual force. I hae been, thus lengthy in explanation in order that the Reader nay have -sotie idea of the reason of the construction and use of these Magi: SESE O obtain information concerning, and to be enlightened upon all sorts of propositions and all doubtful Sciences. (2)\Generally for the above effect. (3) M | BE LiLju!Pp | Lil RU eae Al BF! M U R/TIEIL icisteins. .~” uoubatat M Plu|LIiula E D BE Nl A iTstalorats: AINTAI NIT ERNE OEE eileaot sel | empcnbaemee | etiam 4 azyjarr ca] aime Sh | (2) The Symbols of this Chapter are manifested partly by the Angels, and partly by the Evil Spirits. (4) ORIENS, PAYMON, ARITON, and) AMAYMON execute the Operations hereof by the means of their common Ministers, (c) The Familiar Spirits can te an extent execute the Operations of this Chapter. (2) Take the Symbol in your hand, and name what information you require. (In the Second Book, the remarks given concerning this Chapter are evidently far more applicable to the Third Chapter, and I have therefore given them there instead of here.) :

(e) No, 1 is an Acrostic of 25 Squares-—-ALLUP from Hebrew ALUP «=a Doctor, Teacher, Leader, #2. a person who at the same time leads and instructs his following. Hence also this word means a Bull as the Leader of the herd.—URIEL, Hebrew AURIEL = Light of God, is the well-known name of one of the Archangels. Pulla in Latin means both a fow!, and also light friable earth ; but is probably here derivable rather from the Hebrew PILH, meaning to classify cr arrange, No. 2 is an Acrostic of 64 Squares - MELAMMED is evidently from Hebrew MLMD = a stimulus or spur to exertion. No. 3 is an Acrostic of 4g Squares.—-EKDILUN may be from the Greek EKDEILON, which means, “not afraid of”; from Ex in composition, and DEILON, frightened, cowardly. - aFon Me, in i: Ree ie Or BSS 18 Se a ar “A ete sh ¢ “ ft ha RE: oe oy 1 dtse Cream cle is t cd r % “ tabve a af % ae » r t ia ? x . ered = Ma x 4 %: , > ; wey ees ‘ , 4 4 iy fy ‘ aoe a THE THIRD CHAPTER. Es:

MEE C) cause — Spirit to appear, and take any form, such as of Man, Animal, Bird, etc. (1) It will appear in the form of a Serpent. (2} To make them appear in the shape of’any Animal. (3) In Human form. (4) In the form of a Bird. <5 ara AiTIA N Vil M E AT : —|— AIDiA|M 1, 9° : T: GA aa. po —— Tj A!B A/G) AiRIiolts Ser aes ee arener=a wal waa eran |} A/M/ A/D r, A; B/T) RIT ]M] Vv ore ——4 ——|——~ Ni AITIA a|s Al|GIO|M/| RIB | N/A TIA ai EI L (a) The Symbols of this Chapter are manifested only by the Angel or by the Guardian Angel. (6) ORIENS, PAYMON, ARITON, and AMAYMON execute the operations hereof by means of their common Ministers. () The Familiar Spirits dy not execute the Operations of this Chapter. a (d) Take the Symbol in the hand, and name the Spirit desired, who will appear in the form commanded. (e) It will be noticed at once that of the four Symbols of this Chapter, the first has the name of the Archangel Uriel, and the three others those of three of the Chief Princes of the Demons, vis. ;-— Lucifer, Leviathan, and Satan.

- Nv 1 is an Acrostic of 25 Squares.—U RIEL from Hebrew AURIEL = Light of God.—RAMIE from Hebrew RMIH = Deceit. IMIMTis either from IMM = the Sea, or great waters, or from IMIM = Mules.—EIMAR is probably from AMR or IMR = To speak.—LEIRU is the reverse of URIEL, 7¢., Uriel written backwards.—-This formula seems to show that the Symbol should be numbered 2 instead of 1. No, 2 is an Acrastic of 49 Squares—LUCIFER from Lucifer (Latin) * Light bearer. This Square should probably be numbered 3, No. 3 is an Acrostic of 64 Squares—LEVIATAN from Hebrew,= the piercing or twisting Serpent. This Sauare should probably be numbered 1. No. 4 is an Acrostic of 25 Squares-——SATAN from Hebrew SHTN = an Adversary—ADAMA from Hebrew ADMHEI = reddish earth. (1) For Mirrors of Glass and Crystal. (2) In Caverns and Subterranean Places. (3) In the Air. (3) In Rings and Circlets. (5) In Wax. ~ (6) In Fire. (7) In the Moon. (8) In the Water. (9) In the Hand. Tae Book or THR Sacred “MAG oe Bh 4 Ld ‘ | a ¢ 1 (2) The Symbols of this Chapter «re mantfesied only by the Angels or by the Guardian Angel.

(6) ORIENS, PAIMON, ARITON, AMAYMON execute the Operations hereof by means of their Common Ministers. (¢) The Operations of this Chapter can also be tc an extent performed by the Familiar Spirits. (7) No especial instructions are given regarding this Chapter in the Second Book. (@) No. 1 isa Gnomonic Square of 15 Squares taken from a Square of 64 Squares.—GILIONIN = Chaldaic GLIVNIM = Mirrors. No. z is a Gnomonic Square of 13 Squares out of a Square of 49 Squares—ETHANIM = ATHVNIM, Heb, = Vaults, Ovens. No. 3 is a Gnomonic Square of 13 Squares out of a Square of 49 Squares —APPARET, Latin = Let it appear. No. 4 is a Square of 36 Squares.—-BEDSER = Hebrew BTzR a Gold Ornament.—-ELIELE= ALI AJ.1 Hebrew = Towards me.— t 1% oy ht RAD, TUE ae eh RAY h ha NE ee A, a ‘ Ase werd, sok ft : pork at ci es eee . re : wets be RS Moe 178 THE BooK oF THE SackEp Magic U0 4 eee gilts SEPPED Hebrew SPD = He struck._-RES DEB = perhaps Hebrew, RSH DB head or chief point of a discourse. : , No. 5 is a Square of 25 Squares.—-NEGOT = perhaps Heb. NHG, He leads\—ERASO = probably Greek, sec. pers. sing. from EROMAI for EYFROMAI, to demand or in te. GARAG = perhaps from Heb. GRO, to diminish, OMARE = perhaps Greek, an Assembly or Synthesis.—TOGEN = perhaps from Greek TocE = Why or Wherefore when used in an adverbial sense.

No, 6 is a Square of 16 Squares.—-NASI = Hebrew NSI = My Banner or Symbol.—APIS = the Egyptian sacred bull. SIPA = perhaps from SPH = Hebrew to consume.—ISAN = perhaps from. Heb. ISHN = To sleep. yi No. 7 is a Square of 25 Squares—GOHEN should perhaps be COHEN = a Jewish pricst. - ORARE, latin = to pray.—HASAH, Heb. HSH = to keep silence. ERARO perhaps from Heb. ARR = to curse. NEHOG = perhaps Heb. NHG = to lead. Nw. 8 is a Gnomonic Square of g Squares out of 25 Squares,— ADMON = perhaps from Heb. DMO = Tears but also Liquids or fluids. No, g is a Gnomonic Square of 9 Squares out of 25 Squares,— LELEH = Hebrew LILH = Night, Darkness, mere W we may retain the Familiar Spirits bond iii) oor free in whatsoever form. (1) In the form of a Lion. (2) In the form of a Page. (3) In the form of a Flower. (4) In the form of.a Horseman. (5) In the form of an Eagle. S} In the form of a Dog. (7) In the form of a Bear. (8) In the form of a Soldier. (9) In the form of an Old Man. (10) In the form of a Moor. (11) In the form of a Serpent. (12) In the form of an Ape,

tee init rr can) 14 es “ApRAsMELIN "THE ‘M toe Or ' ‘ Tue Book or T i H be P ns on ae ot 1 ’ r ! + 244 “ a4 Arb © Qh eget 4 a me A y ' tag qi Veer * rs - Ps a vag, bf - A fe eS = r ore ut > ae ane: y * “* Pos " (2) The Symbols of this Chapter are manifested only by the Angels or by the Guardian Angel. (6) ORIENS, PAIMON, ARITON, and AMAYMON execute the Operations hereof by means of their Common Ministers. (¢) The Familiar Spirits can hardly be said so much of themselves to be able to execute the Operations of this Chapter, as under the rule of the aforementioned Spirits. (27) Each person can have four Familiar Spirits and no more: the first working from Sunrise to Midday ; the second from Midday till Sunset ; the third from Sunset to Midnight; and the fourth from Midnight till Sunrise. Such Spirits may also be loaned to friends, in which case you can avail yourself of another ordinary Spirit in place. (¢) The Square numbered 1 is not however placed first in Order in the MS., but fifth. It is a Gnomon of 11 Squares taken from a Square of 36 Squares. ANAKIM = Hebrew ONQIM = Giants; the root ONO also = a necklace or torque. This word “ Anakim” hardly appears to have any reference to the form of a lion-—No.

2 is a Gnomon of 11 Squares again, taken from a Square of 3% Svjuares, and is in the MS. placed sixth in order—CEPHIR in Hebrew means KPIR a young Lion ; and this Square should probably thererore be numbered 1.—-No. 3 is a Gnomon of 13 Squares taken from a Square of 49 Squares; and in the MS. occupies the first place in order. OIKETIS, Greek, means a maid-servant or feminine page. This Square therefore should probably be numbered 2.—No. 4 is a Gnomon of 9 Squares taken from a Square of 25 Squares. PARAS = Hebrew PRSH,® horse, or horseman, while PRS = an ossifrage, a bird of the hawk or eagle kind. This Square is apparently correctly numbered, though in the MS. it is in the second place—No. § is a Gnomon of 9 Squares taken from a Square of 25 Squares’ RACAH is apparently from the Hebrew KQH meaning vain, empty; and docs not seem to have any particular referenve tn any of the forms mentioned for the Symbols,— No. 6 is again a Gnomon of 9 Squares, taken from a Square of 25 Squares. It is placed fourth in order in the MS.— CUSIS may be ftum the dative plural of the Greek word Kron = a dog, but in Hebrew it would mean numbering, computing.—No. 7 is a border of 24 Squares taken from a Square of 49 Squares, PERACHI, perhaps from PRK, Savagery.

DB isa Bear in Hebrew. ~—-No. 8 is a Square of 25 Squares, RISIR, perhaps from Latin “ RISOR,” a mocker or jester. ISERI, perhaps from Hebrew or Chaldaic Root, ISR, to punish or whip. SEKES, perhaps from SCHSH = reborn by hope.—No. g is again a Square of 25 Squares. NESER = Hebrew, NSHR, an Eagle; which seems to shew that this Square should be numbered 5. ELEHE is probably ALHI, Hebrew

~*God. SEPES ? SHPS = the hair on the lip, the moustache, 182 | THE Book oF THE Sacreb Macrc RESEN = RSN Heh, = a bridle, or bit-—No, 10 is a Gnomon of 11 Squares taken from a Square of 36 Squares. PETHEN = Hebrew, PTHN, an Asp or venomous Serpent, whence this Square should probably be numbered i1.—No. 11 is a Square of 25 Squares. KALEF, = K LP, Hebrew, a hammer. ARARE from Hebrew ARR to curse, cursed, LAMAL perhaps means “in speaking” from MLL, Hebrew, to speak.—No. 12 is a Gnomon of 9 Squares taken from a Square of 25 Squares. KOBHA = perhaps Hebrew KBH = to extinguish. MO cause Mines to be pointed out, and to help forward all kinds of work connected therewith. (1) To prevent Caves from falling in. - (2) To shew a Gold Mine. (3) To cause work to be done in Mines. (4) To make work done in inaccessible places. (5) To make them tunne! Mountains. (6) To cause all water to be withdrawn from the Mines. (7) To make the Spirits bring Timber. (8) To make them found and purge Metals and separate Gold and Silver. 1 a7 wot re gt ae " _ cn hee ’ * E E: u , . > ; 2

P ’ ta, . : ’ + . : ‘ ke “#€# Aan tg & (a) The Symbols of this Chapter are manifested only by the Angels or by the Guardian Angel. (6) ASTAROTH and ASMODEUS execute together the Operations of this Chapter. (c)} The Familiar Spirits cannot well execute the Operations of this Chapter. (2) No especial instructions are given regarding this Chapter in the Second Book. : ‘(e) No. 1 is a border of 20 Squares taken from a Square of 36 Squaves.—TELAAH = perhaps from THVLOH, =a Worm which pierces holes in the ground. No. 2 is a border of 32 Squares taken from a Square of 81 Squares.—ALCABRUSI may mean “ supported by planks or props, or beams”. If so, probably this Square should be numbered 1. No. 3 is a border of 2q Squares taken from a Square of 36 Squares. CADSAR perhapaifrom QTzR & to shorten or abbreviate @ matte: or work. , No. 4 is a Square of 49 Squares. PELAGIM, Hebrew PLGIM = Divisions, strata, etc, No. § is a Square of 36 Squares. KILOIN = Hebrew QLOIM, Excavations. | No. 6 is a Gnomon of 9 Squares taken from a Square of 25 Squares. NAKAB = Hebrew, NOB = Piercing. Perforation... . -

No. 7 is a Square of 36 Squares. KITVIK :nay mean + "To . arrange in a store-place”. TINNAT recalls a name used on some of the Gnostic Magical Gems. TANNIT is the name of a Tyrian goddess. { No. 8 is a Gnomon of 9 Squares out of a Square of 2§ Squares. MAAK, from Hebrew MRQ = To cleanse, purge, or refine. BO cause the Spirits to perform with facility and prompztitude all necessary Chemical labours and Qperations, as regardeth Metals es- (t) To make all Metals. (2) To make them perform the Operations. (3) To make them teach Chemistry. (a) The Symbols of this Chapter are manifested only by the Angels, or by the Guardian Angel. (6) ASHTAROTH and ASMODEUS together execute the Operations of this Chapter. (c) The Familiar Spirits cannot well execute the Operations of this Chapter. (@) No especial instructions are given regarding this Chapter in the Second Book. (¢) No. 1 is a Gnomon of 11 Squares taken from a Square of 36 Squares. METALO from Greek METALLON = in metal, mineral, or mining work. No, 2 is a Square of 36 Squares.) TABBAT, Chaldaic THIBVTH = Heads or Sections of classification of operations, ARUUCA perhaps from ARUQ, adhering to.

mo" ee ‘ hrc oe rrr | re 6 “THE Boor: ‘on THE SACRED Mabie es : « mee sa 4 wie P ; 1M cee No. 3 is iw Bauare of 49 Squares—IPOMANO, orchably from: te Greek HIPPOMANES, an iagredient used in philtres, etc., ra pat: 28 Fs here for chemical drugs in general. ees {1) To cause Hail. (2) To cause Snow, (3) To cause Rain, (4) To cause Thunder. OF ABRA-MELIN THE Mack. ry (2) The Symbols of this Chapter are manifested paitly by the Angels and partly by the Evil Spirits. (6) ASHTAROTH executes the Operations of this Chapter. (c) The Familiar Spirits cannot execute the Operations of this Chapter. (2) To excite a Tempest, give the Signal above you, and touch the Symbol on the top. To make it cease, touch it underneath. (e) No. 1 is a Square of 49 Squares. CANAMAL = Hebrew CHNML, zz., Hailstones of great size. - No. 2is a border of 16 taken from 2 Square of 25 Squares. TAKAT, TKO, Hebrew, has the sense of “immersed in, overflowed a No. 3. A Gnomon of 11 Squares taken from a Square of 36 Squares, SAGRIR, Hebrew SGRIR = “a most vehement rain and tempest ”.

No. 4. A Square of 25 Squares. HAMAG, perhaps from Hebrew, MOK, “ to compress, or crush, or press”. EO) transform Animals into Men, and Men into ; Anunals ; etc. (1) To transform Men into Asses. (2) Into Stags or Deer. (4) Into Wild Boars. (7) Animals into Stones. 183 Tut Book oF THE SACKED ‘MAGIC™ A | | s | | H re a , ese SD Se KiAiLIT[ EB 1} BE] R P Li tj Lim!o]|R{ B TI BiIM;, U} eee | Ai R| A; MASI Ej T;O;/[N{O RB (I BIAITRIO[B RiA | ROALS oF ABRA-MELIN THE MaGE. a9: prj st c/H/Alpi|alm| 1 0] NI S{|EI|R|jRIA|R{/B{iPIIl|NIT| rjR|A’A|S|1imMlBl|LiBlt afitetr rfetatati fate Hi A (a2) The Symbols of this Chapter are only manifested by the Evil Spirits. (6) ASHTAROTH and ASMODEUS together execute the Signs and Operations of this Chapter. (c) The Familiar Spirits cannot execute the Operations of this “Chapter, =< (2) Let the being, whether man or animal, sce the Symbol], and then touch them suddenly with it; when they will appear transformed ; but this is only a kind of fascination. When you wish to make it cease, piace the Symbol upon the head and strike it sharply with the Niele and the Spirit will make things resume their ordinary conition. (e) No. 1 is a Square of 4g Squares. TEMIMET is evidently from Hebrew IMIM = Mules. A very perfect Acrostic. | No, 2 is a Square of 4g Squares also. AIACILA, Hebrew AILH = a deer. No. 3 is a border of 24 taken from a Square of 49 Squares.— ,CHADSIR ; Hebrew KZR = Fierce, Savage. CHTZR = perhaps,“ the

7 ‘ peo 1 Biches * « + . ‘ * a \ 5 ce ce) 5 2 Gj Trane ant * atte ‘ B % t aha? we tf P , 5 a ex ea i : b ch oa ; s peas an ; Fi 1 ath ‘ + ’ . a My ' tusk ofan Elephant”. But CHZR. = a wild boar, whence this Square’ should A iiigs be numbered 4. , ; o. 4 consists of 24 Squares taken from a Square of 49 Squares ; two letters SI are allotted to one Square. BEDASEK is perhaps from BD, a limb, and SK, covered or protected, as with a strong skin. It . may thus stand for the Elephant as having powerful and thickskinned limbs. If so, this Square should be numbered 3. No. § is a Square of 49 Squares. KALTEPH. The Hebrew word for Dog is KLB. This Square it will be noted is not a perfect Acrostic. No. 6 is a Square of 64 Squares-—-DISEEBEH is probably from ZABH = a wolf.—This Square also is not at all perfect as an Acrostic. No. 7 is a Square of 144 Squares—ISICHADAMION, probably from DMIVN = Similitude of ; and SIG, Scoria or Lava, or SQ, stones; root of SOL, to stone.

MeO) hinder any Necroma.itic or Magical Opera- | tions from taking effect, except those of the Qabalah and of this S.ecred Magic. (1) To undo any Magic soever. (2) To heal the bewitched. (3) To make Magical Storms cease. (4) To discover any Magic. (5) To hinder Sorcerers from Operating. (a) The Symbols of this Chapter are nianifested only by the Angels, or by the Guardian Angel. (6) MAGOTH executes the Operations of this Chapter. (cy The Familiar Spirits cannot well execute the Operations of this Chapter. (d) No especial instructions are given concerning this Chapter. a to fy ¢ rn, ae ‘2 ge, i : 5 Po a : R . A se EL ieee ’ ore ne % wan Fhe TE eth gp S ie roy , +7 ’ a tee FN hy % Ie ; ‘ b : I ty ray oY zi 4 1 * r* s (4) No. 1 sadn of 17 Squares containing 18. eas (Li of: * Codselim ” occupying 1 Square; taken from a eee | —CODSELIM and 20H ABIM may be from SILIM, yo ones, and KABIM, the mourning ones (Hebrew). | No.2. A border of 20 Squares taken from a Square of s Squares.—LACHAT, perhaps from Hebrew LCHSH = to enchant, -

No. 3. A Square of 81 Squares—PARADILON, probably from Greek PARA, against, and DEILON, perverse, or miserable, or unfortunate. No. 4. A Square of 25 Squares——HORAH, from Hebrew CHRH, To be enraged ; or HRH. to conceive, or bring forth. No. 5 A Square of 49 Squares—MACANEH from Hebrew | MCHNH, =a fortification, castle, or defence. MADASUL, from. MATZL, = about me, before me, at my side. BO cause all kinds of Books to be brought to one, and whether lost or stolen. {1) For Bocks of Astrology. (2) For Books of Magic. (3) For Bocks of Chemistry. Cc’ O[L I O; DIA LiaA C (2) The Symbols of this Chapter are manifested only by the Angels, or by the Guardian Angel. (6) MAGOTH alone executes the Operations of this Chapter, ie (¢) The Familiar Spirits cannot execute the Operations of this (4) Many ancient Books of Magic, etc, have been lost or destroyed, in some cases by the wish of the Good Spirits, in others by the machinations of the Evil Spirits. By these Symbols you can have many supposed extinct works brought to you, Abraham states ; but adds that he could never copy them, because the writing disappeared as fast as he wrote it ; notwithstanding this he was permitted to read some of them.

(e) No. t is a Square of 16 Squares. COLI, probably from Hebrew KLI, meaning the whole, in the sense of the whole Universe. No. 2 isa Square of 36 Squares—SEARAH, perhaps from Hebrew SORH, a whirlwind ; or perhaps from SuORH = terrible, and is also used to express a Kid, or a species of shaggy Satyr-like Demon, from the word being used to signify hair. No. 3 is a Gnomon of 13 Squares taken from a Square of ing to conceal, obscure, or shut up. of >| =| | >|> n ri 3 e ey fy ‘4 i = ee ° . \p mf t aha a ey an od Ron el ~) vi ¥s : . , a orba n ‘ ¥ 1 i” : THE Boox: oF THE SACRED Magit): 9 00 sh . . L = 4 . i nae sae Bs v uy - ne rae ‘ x gh ‘ , i \ ‘ wn . > ‘ i ; 2 . , ; : . x THE TWELFTH CHAPTER. " O know the Secrets of any person. (1) To know the Secret of Letters. (2) To know the Secret of Words. (3) To know Secret Operations. | (4) For the Military Counsels of a Captain. (5) To know the Secrets of Love.

(6) ASMODEUS alone executes the Operations of this Chapter. (c) The Familiar Spirits can to an extent execute the Operations of this Chapter. (@) Touch the Symbol, and name aloud the person whose Secret you desire to know, and the Spirit will whisper the answer into your ear. (e) No. 1 consists of 14 Squares from a Square of 49 Squares. —MEGILLA, from Hebrew MGLH = to reveal or disclose. No. 2 consists of 19 Squares taken from a Square of 49 Squares, - MARCARA, perhaps from KRH to appear; Hebrew SIMBASI, perhaps from BASH, evil, and ZMH, thought. * ¥, eS Dae cate , 4 2 : ‘ i if gore r te “a : fo oct 3 vy . - Tre Book OF. THE MAGIC - i 7 " i ' ” 4 + a % ir ’ ' i Pag No. 3 consists of a Gnomon of 13 from a Square of 49 Squares. —MAABHAD, from Hebrew MOBD “ a deed or act. No. 4 consists of 29 Squares from a Square of 81 Squares. MILICCHAMAH, from Hebrew MLCHMH = War.—-ADIRACHI from, DRK (Hebrew) = Way, Plan, Idea—ELIM (Heb) = Mighty No. § consists of 25 taken from a Square of 49 Squares. CEDIDAH is either from KDID = a Spark, or from DID, the root of the words; love, delights, breasts——-DERARID from Hebrew DRR = liberty—HADIDEC from DDIK = thy loves or delights.

DP Apma-Milaw Tue Mace.” = ig (a) The Symbols of this Chapter are manifested in part by the Angels and in part by the Evil Spirits. (6) ORIENS, PAYMON, ARITON, and AMAYMON, execute by means of their Servitors the Operations of this Chapter. (c) The Familiar Spirits cannot execute the Operations of this Chapter. (2) In several places Abraham warns the reader that this is the most difficult Operation of any, because for it to be brought about, the concurrence of all the Chief Spirits must be obtained. Watch for the moment when the person dies, and then at once place upon his body towards the 4 cardinal points the Symbol required. Similar Symbols are to be sewn into the garments he wears. Abraham moreover adds that by this means, one can however only prolong the life for 7 years, and no more. (e) No. 1 is a Square of 64 Squares. EZECHIEL is from Hebrew ICHZOAL, the well-known name of the Prophet, derived fram CHZQ, to bind. No. 2 {fs a Square of 49 Squares, it will be noticed that a small O is placed at the end of each word in the last square towards the nght hand. AMIGDEL is from MGDL, a strong tower.

No. 3 is a Square of 25 Squares, I[OSUA, the well-known Hebrew name, signifies “he shall save”. No. 4 is also a Square of 25 Squares. PEGER is from PGR = a dead inactive carcase whether of man or of beast. amet Twelve Symbols for the Twelve Hours age of the Day and of the, Night, to render | oneself Invisible unto évery person. tT . thor i; #3 r ae yt ie? og ° : tog! i gee 4 ae ee a1 > on ‘ we , = 3 . | ‘ | o ay, nA : : ta : se ‘ 4 ‘OR You a ‘ ay ) Ane “ ete See | + eh : ‘ 200 ‘ THe Boox or tHe Sacrgp Macic.. ogy AlLIAM PL |S Li Ly A. | M Pp (a) The Symbols of this Chapter be manifested in part by the Evil Spirits, and in part by the Good Anzels. (6) MAGOT is said to rule the Operations of this Chapter. t (c) The Familiar Spirits do not execute the Operations of this Chapter. ' (d@) To render oneseif invisible is said by /.braham to be a very easy matter. ‘Lhis Chapter contains Twelve Symbols for Twelve different Spirits submitted unto the Prince M:AAGOT, who are all of the same force. Place the Symbol upon the top of your head (under your head covering} and then you will becoine invisible, while on taking it away you will appear visible again.

(¢) No. 1 is a Square of 49 Squares, whence 1g Squares are taken which are arranged somewhat in the form of a capital F. ALAMALA is probably from the Greek, ALE wandering, and MELAS = black, darkness ; #2, wandering darkness. Na. 2 consists of 25 Squares arranged somewhat in an F form, and taken from the Square of 4g Squares. - TSAPHAH is from TZPH = a covering or shroud. No. 3 is a Square of 25 Squares. CASAH implies “ formed by coagulation ”, No. 4 consists of 16 Squares in an F form, taken from a Square of 36 Squares—ALATAH signifies “ adhering closely ”. . No. 5 is a GNOMON of g Squares taken from a Square of 25 Squares.—CODER = Darkness and Obscurity. No. 6 consists’ of 17 Squares, somewhat ‘irregularly disposed, taken from a Square of 36 Squares.—-SIMLAH = “involved, to clothe or surround on all sides”. - No. 7 isa Gnomon of g Squares taken from a Square of 26 Squares—CEHAH = Restriction, and compression. No, 8 is a Gnomon of 9 Squares taken from a Square of 25 Squasres.—ANANA is a word expressing earnest desire for some ‘then defect to be supplied. a

No, 9 consists of 19 taken from a Square of 25 Squares.— TAMAN = “to hide or conceal,” and recalls the Biblical natne of “Teman”. NEDAC means “accumulated darkness ”. No. 10 is a Gnomon of 13 Squares from a Square of 49 Squares. ~-BEROMIN signifies “ coverings or shrouds of concealment ”. No. 11 is a border of 16 Squares from a Square of 25 Squares. —TALAC = signifies “thy mists”. No. 12 consists of 16 Squares taken from a Square of 49 Squares.—ALAMPIS is the Greek adjective ALAMPES, meaning “without the light of the Sun”. ISIL is Hebrew and means “he will dissolve ”. . it will be remarked that all these names distinctly express some idea relating to Invisibility. memOR the Spirits to bring us anything we may wish to eat or to drink, and even all (kinds of food) that we can imagine. (1) For them to bring us Bread. (2) Meat. (3) Wine of all kinds. re ’ ot vo rao i ENS og tee ’ te . + 3 5 2 : eat z fe 0 as fs 4 ae a - sg . ¢ ae * : & : a) sas ‘ a tig of 7 ’

(a) The Symbols of this Chapter are manifested in part by the Angels, and in part also by the Evil Spirits. (4) ASMODEE and MAGOT together execute the Operations of this Chapter. (¢) The Familiar Spirits cannot well execute the Operations of this Chapter. (2) As for these Symbols and all like ones appertaining unto this Chapter, when you shall wish to make use of them, you shall put them between two plates, dishes, or jugs, closed together on the outside of a window; and before a quarter of an hour shall have ‘passed you will find and will have that which you have demanded ; feces Ov ABRA-MELIN THE Mace = 203 “but you must clearly understand that with such kinds of viands you cannot nourish men for more than two days. For this food although ‘it be appreciable by the eyes, and by the mouth, doth not long nourish the body, which hath soon hunger again, seeing that this food gives no strength to the stomach. Know also that none of these viands can remain visible for more than 24 hours, the which period being passed, fresh ones will be requisite. {e) This Chapter naturally brings to one’s mind the descriptions of the Magic feasts in the “ Arabian Nights ” and elsewhere.

No, 1 is a Gnomon of g Squares taken from a Square of 25 Squares. IAIIN means “Let there be wine”. Evidently therefore _this Square should be numbered 3, instead of 1. No. 2 consists of 10 Squares taken from a Square of 25 Squares. BASAR means “ flesh”. No. 3 consists of 21 Squares in the form of the Roman Capital Letter E, taken from a Square of 36 Squares—LECHEM means “bread,” CNOHAH implies “corn,” and MECHEL means “a cake”. Therefore this should evidently be numbered 1, instead of 3. MECHEL also means “a window ”. No. 4 is a Square of 25 Squares.—-lJACAD should be spelt with a G instead of a C ; the meaning is “ bring forth fish”, CAMAC means “meal, or flour”. AFARA may be from the Greek adverb APHAR = “straightway or forthwith”; but if taken as a Hebrew root may mean “ bring forth fruit”. No. 5 is a Gnomon of 1§ Squares and 3 other supplementary ones taken from a Square of 64 Squares. LEBHINAH is from LBA = “milk,” and INH “ to squeeze”. mmgmO find and take possession of all kinds of Treasures, provided that they be not at all (Magically) guarded.

(1) For Treasure of Silver (or Silver Money). (2) For Gold Money. (3) For a great Treasure. (4) For a small Treasure. (5) For an unguarded Treasure. (6) For Copper Money. (7) For Gold in Ingots. (8) For Silver in Ingots. “7! wh $ 7 or 8 oe a lo Ce < ’ vt ’ . yas i i 4, my Fe s uae Lae F at Be - . ot ‘204 THE BooK OF ‘TRE SacRep Macic ‘ ‘5 - eg For Ancient Medals (and.Coins). | , (11) For a Treasure hidden by a pesticuler Perv, (12) For Pearls. (15) For Balassius Rubies. ee (i For Emeralds, a (17) For worked Gold, (18) For Silver Plate. 20) For Specimens of Ancient Art. Se enereeananmeae tn dinitna haenenanneanaaiil | a0 reregpencremnnoereenssae eh r. 7 rd , a i res d A a 3 Ae re 4 o ~ 1 * ‘ ¢ , ’ ‘ ve wy : ay ba oe os é = (tag 4 : ” a oh . aa i * uy : v5 ne PRT te. ae ‘ sf at . 7. iy >. Sap BOOK oF ' 1 ae a ? 4 a * Way oss

by fea atte Te oe dpa i, v4 * "7 cm OF. * LIN THE MAGE. SO Ge 3 Poi Ss ahs : . Mak . - a ed s a 7 corey ot ae 7 , Hey ' i t asd 1 4 . (2) The Symbols of this Chapter are manifested only by the Angels or by the Guardian Angel. (6) ASTAROT and ARITON both execute the Operations hereof by their Ministers, yet not together, but each separately. (c) The Familiar Spirits cannot well execute the Operations of this Chapter. . (a) Select the Symbol of the Treasure desired, and the Spirit will then shew it to you. Then place the Symbol at once upon the Treasure, and it will no longer be possible for it to disappear into the ground, nor for it to be carried away. Furthermore any Spirits which may be guarding it will thus be put to flight, and you can then dispose of the Treasure as you wish. (e) No. 1 is a species of border of 28 Squares of which 18 are occupied by letters, taken from a Square of 64 Squares. -TIPHARAH means “ Glory, beauty, a shining thing ", ITI is the Chaldaic for € iS, are a