The Sacred Magic
The Sacred Magic
The Sacred Magic
com
www.deeptrancenow.com
CONTENTS
CHAPTER 1.
CHAPTER 2.
CHAPTER 3.
CHAPTER 4.
CHAPTER 5.
CHAPTER 6.
CHAPTER 7.
CHAPTER 8.
CHAPTER 9.
CHAPTER 10.
CHAPTER 11.
CHAPTER 12.
Prologue
CHAPTER 1. What and how many be the forms of veritable magic.
CHAPTER 2. What we should consider before undertaking this
operation.
CHAPTER 3. Of the age and quality of the person who wisheth to
undertake this operation.
CHAPTER 4. That the greater number of magical books are false
and vain.
CHAPTER 5. That in this operation it is not necessary to regard
the time, nor the day, nor the hours.
CHAPTER 6. Concerning the planetary hours and other errors of
the astrologers.
CHAPTER 7. What should be accomplished during the first two
Moons of the beginning of this veritable and sacred magic.
CHAPTER 8. Concerning the two second Moons.
CHAPTER 9. Concerning the two last Moons.
CHAPTER 10. Concerning what things a man may learn and study
during these two Moons.
www.deeptrancenow.com
CHAPTER 1.
CHAPTER 2.
CHAPTER 3.
CHAPTER 4.
CHAPTER 5.
CHAPTER 6.
CHAPTER 7.
CHAPTER 8.
CHAPTER 9.
CHAPTER 10.
CHAPTER 11.
CHAPTER 12.
CHAPTER 13.
CHAPTER 14.
CHAPTER 15.
CHAPTER 16.
CHAPTER 17.
CHAPTER 18.
CHAPTER 19.
CHAPTER 20.
CHAPTER 21.
www.deeptrancenow.com
CHAPTER 22.
CHAPTER 23.
CHAPTER 24.
CHAPTER 25.
CHAPTER 26.
CHAPTER 27.
CHAPTER 28.
CHAPTER 29.
CHAPTER 30.
www.deeptrancenow.com
www.deeptrancenow.com
www.deeptrancenow.com
period possessing the Cabala of Solomon passed for being the best
sorcerers and astrologers." Then follows in another and recent hand:
"Volume composed of three parts
102 pages.
1st part
nd
2
194 "
3rd "
117 "
413 "
June, 1883."
The style of the French employed in the text of the MS. is somewhat
vague and obscure, two qualities unhappily heightened by the almost
entire absence of any attempt at punctuation, and the comparative rarity
of paragraphic arrangement. Even the full stop at the close of a sentence
is usually omitted, neither is the commencement of a fresh one marked by
a capital letter.
The following example is taken from near the end of the third book;
"Cest pourquoy la premiere chose que tu dois faire principalement ates
esprits familiers sera de leur commander de ne tedire jamais aucune
chose deuxmemes que lorsque tu les interrogeras amoins queles fut pour
tavertir des choses qui concerne ton utilite outon prejudice parceque situ
ne leur limite pas leparler ils tediront tant etdesi grandes choses quils
tofusquiront lentendement et tu ne scaurois aquoy tentenir desorte que
dans la confusion des choses ils pourroient te faire prevariquer ettefaire
tomber dans des erreurs irreparables ne te fais jamais prier en aucune
chose ou tu pourras aider et seccourir tonprochain et nattends pas quil
tele demande mais tache descavoir afond," etc.
This extract may be said to give a fair idea of the average quality of the
French. The style, however, of the first book is much more colloquial than
that of the second and third, it being especially addressed by Abraham to
Lamech, his son, and the second person singular being employed
throughout it. As some English readers may be ignorant of the fact, it is
perhaps as well here to remark that in French "tu," thou, is only used
between very intimate friends and relations, between husband and wife,
lovers, etc.; while "vous," you, is the more usual mode of address to the
world in general. Again, in sacred books, in prayers, etc., "vous" is used,
where we employ "thou" as having a more solemn sound than "tu". Hence
www.deeptrancenow.com
Though the chapters of the second and third books have special
headings in the actual text, those of the first book have none; wherefore
in the "Table of Contents" I have supplemented this defect by a careful
analysis of their subject matter.
This system of Sacred Magic Abraham acknowledges to have received
from the mage Abra-Melin; and claims to have himself personally and
actually wrought most of the wonderful effects described in the third book,
and many others besides.
Who then was this Abraham the Jew? It is possible, though there is no
mention of this in the MS., that he was a descendant of that Abraham the
Jew who wrote the celebrated alchemical work on twenty-one pages of
bark or papyrus, which came into the hands of Nicholas Flamel, and by
whose study the latter is said eventually to have attained the possession
of the "stone of the wise". The only remains of the church of Saint
Jacques de la Boucherie which exists at the present day, is the tower,
which stands near the Place du Chtelet, about ten minutes' walk from
the Bibliothque de l'Arsenal; and there is yet a street near this tower
which bears the title of "Rue Nicolas Flamel," so that his memory still
www.deeptrancenow.com
survives in Paris, together with that of the church close to which he lived,
and to which, after the attainment of the Philosopher's Stone, he and his
wife Pernelle caused a handsome peristyle to be erected.
From his own account, the author of the present work appears to have
been born in A.D. 1362, and to have written this manuscript for his son,
Lamech, in 1458, being then in his ninety-sixth year. That is to say, that
he was the contemporary both of Nicholas Flamel and Pernelle, and also
of the mystical Christian Rosenkreutz, the founder of the celebrated
Rosicrucian Order or Fraternity in Europe. Like the latter, he appears to
have been very early seized with the desire of obtaining magical
knowledge; like him and Flamel, he left his home and travelled in search
of the initiated wisdom; like them both, he returned to become a worker of
wonders. At this period, it was almost universally believed that the secret
knowledge was only really obtainable by those who were willing to quit
their home and their country to undergo dangers and hardships in its
quest; and this idea even obtains to an extent in the present day. The life
of the late Madame Blavatsky is an example in point.
This period in which Abraham the Jew lived was one in which magic was
almost universally believed in, and in which its professors were held in
honour; Faust (who was probably also a contemporary of our author),
Cornelius Agrippa, Sir Michael Scott, and many others I could name, are
examples of this, not to mention the celebrated Dr. Dee in a later age.
The history of this latter sage, his association with Sir Edward Kelly, and
the part he took in the European politics of his time are too well known to
need description here.
That Abraham the Jew was not one whit behind any of these magicians in
political influence, is evident to any one who peruses this work. He stands
a dim and shadowy figure behind the tremendous complication of central
European upheaval at that terrible and instructive epoch; as adepts of his
type always appear and always have appeared upon the theatre of
history in great crises of nations. The age which could boast
simultaneously three rival claimants to the direction of two of the greatest
levers of the society of that era -- the Papacy and the Germanic Empire -when the jealousies of rival Bishoprics, the overthrow of dynasties, the
Roman Church shaken to her foundations, sounded in Europe the tocsin
of that fearful struggle which invariably precedes social reorganisation,
that wild whirlwind of national convulsion which engulfs in its vortex the
civilisation of a yesterday, but to prepare the reconstitution of a morrow.
www.deeptrancenow.com
10
www.deeptrancenow.com
11
www.deeptrancenow.com
Joseph of Paris (the only other person he mentions besides himself and
Abra-Melin who was acquainted with this particular system of magic),
namely that having been brought up a Christian, he had renounced that
faith and become a Jew. At first sight it does not seem clear from the
occult point of view what particular occult disadvantage should be
attached to such a line of action. But we must remember, that in his age,
the conversion to another religion invariably meant an absolute, solemn
and thorough renunciation and denial of any truth in the religion
previously professed by the convert. Herein would be the danger,
because whatever the errors, corruption, or mistakes in any particular
form of religion, all are based on and descended from the
acknowledgment of supreme divine powers. Therefore to deny any
religion (instead of only abjuring the mistaken or erroneous parts thereof)
would be equivalent to denying formally and ceremonially the truths on
which it was originally founded; so that whenever a person having once
done this should begin to practise the operations of the Sacred Magic, he
would find himself compelled to affirm with his whole will-force those very
formulas which he had at one time magically and ceremonially (though
ignorantly) denied; and whenever he attempted to do this, the occult Law
of Reaction would raise as a ceremonial obstacle against the effect which
he should wish to produce, the memory of that ceremonial denial which
his previous renunciation had firmly sealed in his atmosphere. And the
force of this would be in exact proportion to the manner and degree in
which he had renounced his former creed. For of all hindrances to
magical action, the very greatest and most fatal is unbelief, for it checks
and stops the action of the will.
Even in the commonest natural operations we see this. No child could
learn to walk, no student could assimilate the formulas of any science,
were the impracticability and impossibility of so doing the first thing in his
mind. Wherefore it is that all adepts and great teachers of religion and of
magic have invariably insisted on the necessity of faith.
But though apparently more broad in view in admitting the excellence of
every religion, unfortunately he shows the usual injustice to and jealousy
of women which has distinguished men for so many ages, and which as
far as I can see arises purely and simply from an innate consciousness
that were women once admitted to compete with them on any plane
without being handicapped as they have been for so many centuries, the
former would speedily prove their superiority, as the Amazons of old did;
which latter (as the writings even of their especial enemies, the Greeks,
12
www.deeptrancenow.com
That the good spirits and angelic powers of Light are superior in
power to the fallen spirits of Darkness.
13
www.deeptrancenow.com
From this it results that the magnum opus propounded in this work is: by
purity and self-denial to obtain the knowledge of and conversation with
one's guardian angel, so that thereby and thereafter we may obtain the
right of using the evil spirits for our servants in all material matters.
This, then, is the system of the Secret Magic of Abra-Melin, the mage, as
taught by his disciple Abraham the Jew; and elaborated down to the
smallest points.
Except in the professed black magic Grimoires, the necessity of the
invocation of the divine and angelic forces to control the demons is
14
www.deeptrancenow.com
15
www.deeptrancenow.com
16
www.deeptrancenow.com
For the third book of this work is crowded with Qabalistic squares of
letters, which are simply so many pentacles, and in which the names
employed are the very factors which make them of value. Among them
we find a form of the celebrated Sator, Arepo, Tenet, Opera, Rotas, which
is one of the pentacles in the Key of Solomon. Abraham's formula is
slightly different:
17
www.deeptrancenow.com
Or in Latin letters:
18
www.deeptrancenow.com
19
www.deeptrancenow.com
It is entirely beyond the scope of this introduction for me to give here any
lengthy dissertation on the natures, good or evil, of spiritual beings. I will,
therefore, only state briefly and concisely the principal differences
between angels, elementals, and devils.
We may then conclude that angels, though themselves divided into
numerous orders and classes, possess generally the following
characteristics: That they are entirely good in nature and operation, the
conscient administrators of the divine will upon the plane of the material
universe; that they are responsible, not irresponsible agents, and
therefore capable of fall; and that they are independent of the currents of
the infinite secret forces of Nature, and can therefore act beyond them,
though their classification and qualities will cause them to be more
sympathetic with certain among these forces than with the rest, and this
in varying degree. Also that they are superior in power to men, spirits,
elementals, and devils.
The elementals on the other hand, though consisting of an infinitude of
classes, are the forces of the elements of nature, the administrators of the
currents thereof; and can therefore never act beyond and independently
of their own particular currents. In a sense, therefore, they are
irresponsible for the action of a current as a whole, though responsible for
the part thereof in which they immediately act. Therefore also they are at
the same time subject to the general current of the force, wherein they
live, move, and have their being; though superior to the immediate and
particular part of it which they direct. Such races, superior to man in
intuition, and magical powers; inferior to him in other ways; superior to
him in their power in a particular current of an element; inferior to him in
only partaking of the nature of that one element; are of necessity to be
found constantly recurring in all the mythologies of antiquity. The dwarfs
and elves of the Scandinavians; the nymphs, hamadryads, and nature
spirits of the Greeks; the fairies good and bad of the legends dear to our
childish days; the host of mermaids, satyrs, fauns, sylphs, and fays; the
forces intended to be attracted and propitiated by the fetishes of the
Negro race; are for the most part no other thing than the ill-understood
manifestations of this great class, the elementals. Among these, some, as
I have before observed, are good; such are the salamanders, undines,
sylphs, and gnomes, of the Rosicrucian philosophy; many are frightfully
malignant, delighting in every kind of evil, and might easily be mistaken
for devils by the uninitiated, save that their power is less; a great
proportion are neither good nor evil, irrationally working either; just as a
20
www.deeptrancenow.com
21
www.deeptrancenow.com
For example, the ninth chapter of the third book gives the symbols to be
employed for changing human beings into animals, one of the
commonest incidents in the Arabian Nights, as in the story of the "first old
man and the ind," that of the "three calendars and the five ladies of
Bagdad," that of "Beder and Giauhare," etc., etc.; as distinct from the
voluntary transformation of the magician into another form, as exemplified
in the "story of the second calendar.
Again these chapters will recall to many of my readers the extraordinary
magical effects which Faust is said to have produced; who, by the way,
as I have before remarked, was in all probability contemporary with
Abraham the Jew.
But the mode of their production as given in this work is not the black
magic of pact and devil worship, against which our author so constantly
inveighs, but instead a system of Qabalistic magic, similar to that of the
Key of Solomon the King and the Clavicles of Rabbi Solomon, though
differing in the circumstance of the prior invocation of the guardian angel
once for all, while in the works I have just mentioned the angels are
invoked in each evocation by means of the magical circle. Such works as
these, then, and their like, it could not be the intention of Abraham to
decry, seeing that like his system they are founded on the secret
knowledge of the Qabalah; as this in its turn was derived from that mighty
scheme of ancient wisdom, the initiated magic of Egypt. For to any deep
student at the same time of the Qabalah and of modern Egyptology, the
root and origin of the former is evidently to be sought in that country of
mysteries, the home of the gods whose symbols and classification formed
so conspicuous a part of the sacred rites; and from which even to the
present day, so many recipes of magic have descended. For we must
make a very careful distinction between the really ancient Egyptian
magic, and the Arabian ideas and traditions prevailing in Egypt in recent
times. I think it is the learned Lenormant who points out in his work on
Chaldean magic, that the great difference between this and the Egyptian
was that the magician of the former school indeed invoked the spirits, but
that the latter allied himself with and took upon himself the characters and
names of the gods to command the spirits by, in his exorcism; which latter
mode of working would not only imply on his part a critical knowledge of
the nature and power of the gods; but also the affirmation of his reliance
upon them, and his appeal to them for aid to control the forces evoked; in
other words, the most profound system of white magic which it is possible
to conceive.
22
www.deeptrancenow.com
The next point worthy of notice is what Abraham urges regarding the
preferability of employing one's mother tongue both in prayer and
evocation; his chief reason being the absolute necessity of
comprehending utterly and thoroughly with the whole soul and heart, that
which the lips are formulating. While fully admitting the necessity of this, I
yet wish to state some reasons in favour of the employment of a language
other than one's own. Chief, and first, that it aids the mind to conceive the
higher aspect of the operation; when a different language and one looked
upon as sacred is employed, and the phrases in which do not therefore
suggest matters of ordinary life. Next, that Hebrew, Chaldee, Egyptian,
Greek, Latin, etc., if properly pronounced are more sonorous in vibration
than most modern languages, and from that circumstance can suggest
greater solemnity. Also that the farther a magical operation is removed
from the commonplace, the better. But I perfectly agree with Abraham,
that it is before all things imperative that the operator should thoroughly
comprehend the import of his prayer or conjuration. Furthermore the
words in these ancient languages imply "formulas of correspondences"
with more ease than those of the modern ones.
Pentacles and symbols are valuable as an equilibrated and fitting basis
for the reception of magical force; but unless the operator can really
attract that force to them, they are nothing but so many dead, and to him
worthless, diagrams. But used by the initiate who fully comprehends their
meaning, they become to him a powerful protection and aid, seconding
and focussing the workings of his will.
At the risk of repeating what I have elsewhere said, I must caution the
occult student against forming a mistaken judgment from what Abraham
the Jew says regarding the use of magic circles and of licensing the
spirits to depart. It is true that in the convocation of the spirits as laid
down by him, it is not necessary to form a magic circle for defence and
protection; but why? -- Because the whole group of the bedchamber,
oratory, and terrace are consecrated by the preparatory ceremonies of
the previous six Moons; so that the whole place is protected, and the
magician is, as it were, residing constantly within a magic circle.
Therefore also the licensing to depart may be to a great extent dispensed
with because the spirits cannot break into the consecrated limit of the
periphery of the walls of the house. But let the worker of ordinary
evocations be assured that were this not so, and the convocation was
performed in an unconsecrated place, without any magical circle having
been traced for defence, the invocation to visible appearance of such
23
www.deeptrancenow.com
24
www.deeptrancenow.com
25
www.deeptrancenow.com
26
www.deeptrancenow.com
www.deeptrancenow.com
APPENDIX B.
www.deeptrancenow.com
APPENDIX C.
Examples of other methods of angelic evocation.
For the benefit of the occult student I here give two other systems of
angelic evocation. The first is taken from that part of the book called
Barrett's Magus (1801), which is entitled "the Key to Ceremonial Magic".
The second is copied from my Key of Solomon the King
From
The Perfection and Key of . . . Ceremonial Magic
being the second part of the second book of
The Magus or Celestial Intelligencer;
by Francis Barrett, F. R. C.
"The good spirits may be invocated of us, or by us, divers ways, and they
in sundry shapes and manners offer themselves to us, for they openly
speak to those that watch, and do offer themselves to our sight, or do
inform us by dreams and by oracle of those things which we have a great
desire to know. Whoever therefore would call any good spirit to speak or
appear in sight, he must particularly observe two things; one whereof is
about the disposition of the invocant, the other concerning those things
which are outwardly to be adhibited to the invocation for the conformity of
the spirit to be called.
"It is necessary therefore that the invocant religiously dispose himself for
the space of many days to such a mystery, and to conserve himself
during the time chaste, abstinent, and to abstract himself as much as he
can from all manner of foreign and secular business; likewise he should
observe fasting, as much as shall seem convenient to him, and let him
daily, between sun rising and setting, being clothed in pure white linen,
seven times call upon God, and make a deprecation unto the angels to be
called and invocated, according to the rule which we have before taught.
Now the number of days of fasting and preparation is commonly one
month, i.e., the time of a whole lunation. Now, in the Cabala, we generally
prepare ourselves forty days before.
"Now concerning the place, it must be chosen clean, pure, close, quiet,
free from all manner of noise, and not subject to any stranger's sight. This
place must first of all be exorcised and consecrated; and let there be a
29
www.deeptrancenow.com
table or altar placed therein, covered with a clean white linen cloth, and
set towards the east: and on each side thereof place two consecrated
wax-lights burning, the flame thereof ought not to go out all these days. In
the middle of the altar let there be placed lamens, or the holy paper we
have before described, covered with fine linen, which is not to be opened
until the end of the days of consecration. You shall also have in readiness
a precious perfume and a pure anointing oil. And let them both be kept
consecrated. Then set a censer on the head of the altar, wherein you
shall kindle the holy fire, and make a precious perfume every day that you
pray.
"Now for your habit, you shall have a long garment of white linen, close
before and behind, which may come down quite over the feet, and gird
yourself about the loins with a girdle. You shall likewise have a veil made
of pure white linen on which must be wrote in a gilt lamen, the name
Tetragrammaton; all which things are to be consecrated and sanctified in
order. But you must not go into this holy place till it be first washed and
covered with a cloth new and clean, and then you may enter, but with
your feet naked and bare; and when you enter therein you shall sprinkle
with holy water, then make a perfume upon the altar; and then on your
knees pray before the altar as we have directed.
"Now when the time is expired, on the last day, you shall fast more
strictly; and fasting on the day following, at the rising of the Sun, enter the
holy place, using the ceremonies before spoken of, first by sprinkling
thyself, then, making a perfume, you shall sign the cross with holy oil on
the forehead, and anoint your eyes, using prayer in all these
consecrations.
Then open the lamen and pray before the altar upon your knees; and
then an invocation may be made as follows:-AN INVOCATION OF THE GOOD SPIRITS.
"In the name of the blessed and holy Trinity, I do desire ye, strong and
mighty angels (here name the spirit or spirits you would haveappear), that
if it be the divine will of him who is called Tetragrammaton, etc., the holy
God, the Father, that ye take upon ye some shape as best becometh your
celestial nature, and appear to us visibly here in this place, and answer
our demands,in as far as we shall not transgress the bounds of the divine
mercy and goodness, by requesting unlawful knowledge; but that thou wilt
30
www.deeptrancenow.com
graciously shew us what things are most profitable for us to know and do,
to the glory and honour of his divine majesty who liveth and reigneth
world without end. Amen.
"Lord, thy will be done on earth as it is in heaven - make clean
our hearts within us, and take not thy Holy Spirit from us. O Lord,
by thy name we have called them, suffer them to administer unto
us.
"And that all things may work together for thy honour and glory, to
whom with thee, the Son and Blessed Spirit, be ascribed all might,
majesty, and dominion, world without end. Amen.
"The invocation being made, the good angels will appear unto you which
you desire, which you shall entertain with a chaste communication, and
licence them to depart.
"Now the lamen which is used to invoke any good spirit must be made
after the following manner: either in metal conformable or in new wax
mixed with convenient spices and colours; or it may be made with pure
white paper with convenient colours, and the outward form of it may be
either square, circular, or triangular, or of the like sort, according to the
rule of the numbers; in which there must be written the divine names, as
well general as special. And in the centre of the lamen draw a hexagon7
or character of six corners; in the middle thereof write the name and
character of the star, or of the spirit his governor, to whom the good spirit
that is to be called is subject. And about this character let there be placed
so many characters of five corners, or pentacles, as the spirits we would
call together at once. But if we should call only one, nevertheless there
must be made four pentagons, wherein the name of the spirit or spirits
with their characters are to be written. Now this lamen ought to be
composed when the Moon is in her increase, on those days and hours
which agree to the spirit; and if we take a fortunate planet therewith, it will
be the better for the producing the effect; which table or lamen being
rightly made in the manner we have fully described, must be consecrated
according to the rules above delivered.
"We will yet declare unto you another rite more easy to perform this thing:
Let the man who wishes to receive an oracle from a spirit, be chaste,
pure, and sanctified; then a place being chosen pure, clean, and covered
everywhere with clean and white linen, on the Lord's day in the new of the
31
www.deeptrancenow.com
Moon, let him enter into that place clothed with white linen; let him
exorcise the place, bless it, and make a circle therein with a consecrated
coal; let there be written in the outer part of the circle the names of the
angels; in the inner part thereof write the mighty names of God; and let be
placed within the circle, at the four parts of the World, the vessels for the
perfumes. Then being washed and fasting, let him enter the place, and
pray towards the East this whole Psalm: "Blessed are the undefiled in
the way, etc.".
Then make a fumigation, and deprecate the angels by the said divine
names, that they will appear unto you, and reveal or discover that which
you so earnestly desire; and do this continually for six days washed, and
fasting. On the seventh day being washed and fasting, enter the circle,
perfume it, and anoint thyself with holy oil upon the forehead, eyes, and in
the palms of both hands, and upon the feet; then with bended knees, say
the Psalm aforesaid, with divine and angelical names. Which being said,
arise, and walk round the circle from east to west, until thou shalt be
wearied with a giddiness of thy head and brain, then straightway fall down
in the circle, where thou mayest rest, and thou wilt be wrapped up in an
ecstasy; and a spirit will appear and inform thee of all things necessary to
be known. We must observe also, that in the circle there ought to be four
holy candles burning at the four parts of the World, which ought not to
want light for the space of a week.
"And the manner of fasting is this: to abstain from all things having a life
of sense, and from those which do proceed from them, let him drink only
pure running water; neither is there any food or wine to be taken till the
going down of the Sun.
"Let the perfume and the holy anointing oil be made as is set forth in
Exodus, and other holy books of the Bible. It is also to be observed, that
as often as he enters the circle he has upon his forehead a golden lamen,
upon which must be written the name Tetragrammaton, in the manner we
have before mentioned."
In The Key of Solomon the King will be found other directions for invoking
spirits as follows:"Make a small book containing the prayers for all the operations, the
names of the angels in the form of litanies, their seals and characters; the
32
www.deeptrancenow.com
which being done thou shalt consecrate the same unto God and unto the
pure spirits in the manner following:"Thou shalt set in the destined place a small table covered with a white
cloth, whereon thou shalt lay the book opened at the Great Pentacle
which should be drawn on the first leaf of the said book; and having
kindled a lamp which should be suspended above the centre of the table,
thou shalt surround the said table with a white curtain; clothe thyself in the
proper vestments, and holding the book open, repeat upon thy knees the
following prayer with great humility:THE PRAYER.
"Adonai, Elohim, El, Eheieh Asher Eheieh, Prince of Princes,
Existence of Existences, have mercy upon me, and cast thine
eyes upon thy servant (N.) who invoketh thee most devoutly, and
supplicateth thee by thy holy and tremendous name,
Tetragrammaton, to be propitious and to order thine angels and
spirits to come and take up their abode in this place; O ye angels
and spirits of the stars, O all ye angels and elementary spirits, O
all ye spirits present before the face of God, I the minister and
faithful servant of the most high conjure ye, let God himself, the
Existence of Existences, conjure ye to come and be present at
this operation; I the servant of God, most humbly entreat ye.
Amen.
"After which thou shalt incense it with the incense proper to the planet
and the day, and thou shalt replace the book on the aforesaid table,
taking heed that the fire of the lamp be kept up continually during the
operation, and keeping the curtains closed. Repeat the same ceremony
for seven days, beginning with Saturday, and perfuming the book each
day with the incense proper to the planet ruling the day and hour, and
taking heed that the lamp shall burn both day and night; after the which
thou shalt shut up the book in a small drawer under the table, made
expressly for it, until thou shalt have occasion to use it; and every time
that thou wishest to use it, clothe thyself with thy vestments, kindle the
lamp, and repeat upon thy knees the aforesaid prayer, 'Adonai, Elohim,'
etc.
33
www.deeptrancenow.com
"It is necessary also in the consecration of the book, to summon all the
angels whose names are written therein in the form of litanies, the which
thou shalt do with devotion; and even if the angels and spirits appear not
in the consecration of the book, be not thou astonished thereat, seeing
that they are of a pure nature, and consequently have much difficulty in
familiarising themselves with men who are inconstant and impure, but the
ceremonies and characters being correctly carried out, devoutly, and with
perseverance, they will be constrained to come, and it will at length
happen that at thy first invocation thou wilt be able to see and
communicate with them. But I advise thee to undertake nothing unclean
or impure, for then thy importunity, far from attracting them will only serve
to chase them from thee; and it will be thereafter exceedingly difficult for
thee to attract them for use for pure ends."
34
www.deeptrancenow.com
HOLY MAGIC
WHICH GOD GAVE UNTO MOSES, AARON, DAVID,
SOLOMON, AND OTHER
SAINTS, PATRIARCHS, AND PROPHETS; WHICH TEACHETH
THE TRUE DIVINE WISDOM.
35
www.deeptrancenow.com
36
www.deeptrancenow.com
37
www.deeptrancenow.com
38
www.deeptrancenow.com
39
www.deeptrancenow.com
40
www.deeptrancenow.com
41
www.deeptrancenow.com
42
www.deeptrancenow.com
43
www.deeptrancenow.com
given him. I faithfully obeyed him, executing from point to point that which
he had ordered me to do. His return was fifteen days later, and being at
last arrived he ordered me the day following (which was a Tuesday),
before the rising of the Sun, to make with great humility and devotion a
general confession of all my life unto the Lord, with a true and firm
proposal and resolution to serve and fear him otherwise than I had done
in the past, and to wish to live and die in his most holy law, and in
obedience unto him. I performed my confession with all the attention and
exactitude necessary. It lasted until the going down of the Sun; and the
day following I presented myself unto Abramelin, who with a smiling
countenance said unto me, "It is thus I would ever have you".
He then conducted me into his own apartment where I took the two little
manuscripts which I had copied; and he asked of me whether truly, and
without fear, I wished for the divine science and for the True Magic. I
answered unto him that it was the only end and unique motive which had
induced me to undertake a so long and troublesome voyage, with the
view of receiving this special grace from the Lord. "And I," said Abramelin,
"trusting in the mercy of the Lord, I grant and accord unto thee this holy
science, which thou must acquire in the manner which is prescribed unto
thee in the two little manuscript books, without omitting the least
imaginable thing of their contents; and not in any way to gloss or
comment upon that which may be or may not be, seeing that the artist
who hath made that work is the same God who from nothingness hath
created all things.
Thou shalt in no way use this sacred science to offend the great God, and
to work ill unto thy neighbour; thou shalt communicate it unto no living
person whom thou dost not thoroughly know by long practice and
conversation, examining well whether such a person really intendeth to
work for the good or for the evil. And if thou shalt wish to grant it unto him,
thou shalt well observe and punctually, the same fashion and manner,
which I have made use of with thee. And if thou doest otherwise, he who
shall receive it shall draw no fruit therefrom. Keep thyself as thou wouldst
from a serpent from selling this science, and from making merchandise of
it; because the grace of the Lord is given unto us free and gratis, and we
ought in no wise to sell the same. This veritable science shall remain in
thee and thy generation for the space of seventy-two years, and will not
remain longer in our Sect.
44
www.deeptrancenow.com
Let not thy curiosity push thee on to understand the cause of this, but
figure to thyself that we are so good7 that our sect hath become
insupportable not only to the whole human race, but even to God
himself!"
I wished in receiving these two small manuscript books to throw myself on
my knees before him, but he rebuked me, saying that we ought only to
bend the knee before God.
I avow that these two books were so exactly written, that thou, O Lamech
my son, mayest see them after my death, and thou shalt thus recognise
how much respect I have for thee. It is true that before my departure I well
read and studied them, and when I found anything difficult or obscure I
had recourse unto Abramelin, who with charity and patience explained it
unto me. Being thoroughly instructed, I took leave of him, and having
received his paternal blessing; a symbol which is not only in use among
the Christians, but which was also the custom with our forefathers; I also
departed, and I took the route to Constantinople, whither having arrived I
fell sick, and my malady lasted for the space of two months; but the Lord
in his mercy delivered me therefrom, so that I soon regained my strength,
and finding a vessel ready to depart for Venice I embarked thereon, and I
arrived there, and having rested some days I set out to go unto Trieste,
where having landed, I took the road through the country of Dalmatia, and
arrived at length at my paternal home, where I lived among my relatives
and my brothers.
45
www.deeptrancenow.com
46
www.deeptrancenow.com
In Austria I found an infinitude, but all were either ignorant, or like unto the
Bohemians.
In the Kingdom of Hungary I found but persons knowing neither God nor
Devil, and who were worse than the beasts.
In Greece I found many wise and prudent men, but, however, all of them
were infidels, among whom there were three who principally dwelt in
desert places, who showed unto me great things, such as how to raise
tempests in a moment, how to make the Sun appear in the night, how to
stop the course of rivers, and how to make night appear at midday, the
whole by the power of their enchantments, and by applying superstitious
ceremonies.
Near Constantinople, in a place called Ephiha, there was a certain man,
who, instead of enchantments, made use of certain numbers which he
wrote upon the earth; and by means of these he caused certain
extravagant and terrifying visions to appear; but in all these arts there was
no practical use, but only the loss of soul and of body, because all these
only worked by particular pacts, which had no true foundation; also all
these arts demanded a very long space of time, and they were very false,
and when these men were unsuccessful they had always ready a
thousand lies and excuses.
In the same city of Constantinople I found two men of our Law, namely,
Simon and the Rabbin Abrahame, whom we may class with Rabbin
Moses Of Mayence.
In Egypt the first time I found five persons who were esteemed and
reputed as wise men, among whom were four, namely, Horay, Abimech,
Alcaon, and Orilach, who performed their operations by the means of the
course of the stars and of the constellations, adding many diabolical
conjurations and impious and profane prayers, and performing the whole
with great difficulty. The fifth, named Abimelu, operated by the means and
aid of demons, to whom he prepared statues, and sacrificed, and thus
they served him with their abominable arts.
In Arabia they made use of plants, of herbs, and of stones as well
precious as common. The divine mercy inspired me to return thence, and
led me to Abramelin, who was he who declared unto me the secret, and
opened unto me the fountain and true source of the sacred mystery, and
47
www.deeptrancenow.com
of the veritable and ancient magic which God had given unto our
forefathers.
Also at Paris I found a wise man called Joseph, who, having denied the
Christian faith, had made himself a Jew. This man truly practised magic in
the same manner as Abramelin, but he was very far from arriving at
perfection therein; because God, who is just, never granteth the perfect,
veritable and fundamental treasure unto those who deny him;
notwithstanding that in the rest of their life they might be the most holy
and perfect men in the world. I am astonished when I consider the
blindness of many persons who let themselves be led by evil masters,
who take pleasure in falsehood, and, we may rather say, in the demon
himself; giving themselves over unto sorceries and idolatries, one in one
manner, another in another manner, with the result of losing their souls.
But the truth is so great, the Devil is so deceitful and malicious, and the
World so frail and so infamous that I must admit that things cannot be
otherwise. Let us then open our eyes, and follow that which I shall lay
down in the following chapters; and let us not walk in another path,
whether of the Devil, or of men, or of books which boast of their magic; for
in truth I declare unto thee that I had so great a quantity of such matters
written out with so much art, that had I not had these of Abramelin, I could
herein have given thee those. However, it is true that just as there is only
one God, that not one of these books is worth an obolus. Yet with all this
there are men so blind that they buy them at exorbitant prices, and they
lose their money, their time, and their pains, and which is worse, very
often their souls as well.
48
www.deeptrancenow.com
49
www.deeptrancenow.com
which I rubbed the principal pulses of my feet and hands; the which she
did also; and at first it appeared to me that I was flying in the air in the
place which I wished, and which I had in no way mentioned to her.
I pass over in silence and out of respect, that which I saw, which was
admirable, and appearing to myself to have remained there a long while, I
felt as if I were just awakening from a profound sleep, and I had great
pain in my head and deep melancholy. I turned round and saw that she
was seated at my side. She began to recount to me what she had seen,
but that which I had seen was entirely different. I was, however, much
astonished, because it appeared to me as if I had been really and
corporeally in the place, and there in reality to have seen that which had
happened. However, I asked her one day to go alone to that same place,
and to bring me back news of a friend whom I knew for certain was
distant 200 leagues. She promised to do so in the space of an hour. She
rubbed herself with the same unguent, and I was very expectant to see
her fly away; but she fell to the ground and remained there about three
hours as if she were dead, so that I began to think that she really was
dead. At last she began to stir like a person who is waking, then she rose
to an upright position, and with much pleasure began to give me the
account of her expedition, saying that she had been in the place where
my friend was, and all that he was doing; the which was entirely contrary
to his profession. Whence I concluded that what she had just told me was
a simple dream, and that this unguent was a causer of a phantastic sleep;
whereon she confessed to me that this unguent had been given to her by
the Devil.
All the arts of the Greeks are enchantments and fascinations, and the
demons hold them enchained in these accursed arts so that the
foundation of the true magic may be unknown to them which would
render them more powerful than they; and I was the more confirmed in
this opinion because their operations were of no practical use whatever,
and caused injury unto him who put them into practice, as in fact many of
them avowed plainly to me, when I had the true and Sacred Magic. There
are also many operations which they say are handed down from the
ancient Sibyls. There is an art called White and Black; another angelical,
Teatim; in which I avow that I have seen orations so learned and
beautiful, that had I not known the venom therein hidden, I would have
given them herein. I say all this because it is very easy to him who is not
constantly upon his guard to err.
50
www.deeptrancenow.com
51
www.deeptrancenow.com
52
www.deeptrancenow.com
53
www.deeptrancenow.com
angel, whom God the most merciful had destined from my creation for my
guardian, spake unto me with the greatest goodness and affection; who
not only manifested unto me the Veritable Magic, but even made easier
for me the means of obtaining it. He confirmed as being true the symbols
of the Qabalah which I had received from Abramelin; and he gave me the
fundamental means by which I could have an infinitude of others in my
operations according tomy pleasure, assuring me that he would instruct
me fully thereon. (These symbols are all like those of the third book.) He
gave me further very useful advice and admonition, such as an angel
could give; how I should govern myself the following days with the evil
spirits so as to constrain them to obey me; the which I duly followed out
fulfilling always from point to point his instructions very faithfully, and by
the grace of God Iconstrained them to obey me and to appear in the
place destined for this operation; and they obligated themselves to obey
me, and to be subject unto me. And since then even until now, without
offending God and the holy angels I have held them in my power and
command, always assisted by the power of God and of his holy angels.
And this with so great a prosperity of our house, that I confess that I held
myself back from the vast riches which I could have accumulated;
although I possess enough to be counted among the number of the rich,
as thou wilt know when thou shalt be more advanced in age. May the
grace of the Lord, and the defence and protection of his holy angels never
then depart from me, Abraham, nor from my two sons Joseph and
Lamech; nor from all those who by your means and by the will of God,
shall receive this operation! So be it!
54
www.deeptrancenow.com
55
www.deeptrancenow.com
56
www.deeptrancenow.com
Now when once the faculty of being able to avail oneself of the Sacred
Magic hath been obtained, it is permissible to demand from the angel a
sum of coined money proportionate unto thy birth, quality and capacity,
the which without difficulty will be granted unto thee. Such money is taken
from the hidden treasures. It is, however, necessary to note that in all
treasures one is allowed to take the fifth part, God permitting the same,
although some braggart chatterers do say that there be an infinitude
hereof which be destined and reserved unto Antichrist, I do not for a
moment say that this may not be true; but undoubtedly from the same
treasures one may also take the fifth part. There are yet more which be
destined unto others. Mine own particular treasure was assigned unto me
at Herbipolis; and I performed the operation of the eighth chapter of the
third book; it was not in any way guarded, and was very ancient. It was of
gold, which had never been struck into ingots; and which I afterwards
caused to be beaten out and converted into its equivalent weight of
goldenflorins, by the spirits; the which was done in a few hours; (and I did
this operation seeing that) mine own possessions were few and of little
worth; and so poor was I that in order to marry a person who had a
considerable dowry, I was forced to make use of mine art, and I employed
the fourth sign of the third book and the third sign of the nineteenth
chapter; and I married my cousin with 40,000 golden florins as a dowry,
the which sum served as a cover to my fortune.
All the signs which are in the eighteenth chapter have been made use of
by me so many times that I could not count them. However, they are all
given in the book already mentioned.
I made great and wonderful experiments with the signs of the second and
eighth chapters of the third book. The first sign of the first chapter of the
third book is the most perfect.
It is necessary to be prompt and adroit in all these operations, seeing that
in the things which belong unto God we can easily commit still greater
errors than those into which Solomon fell.
All these signs have I worked with great ease and pleasure, and with very
great utility (unto myself and others). All these operations and others in
infinite number have I performed by the signs which be in the third book,
and never have I failed in attaining mine end. I have always been obeyed
(by the spirits), and everything hath succeeded with me because I have
myself obeyed the commandments of God. Also I have from point to point
57
www.deeptrancenow.com
followed out that which mine angel hath counselled and prescribed unto
me; following out also exactly that which Abra-Melin had taught me, the
which is the same that I shall write in the two following books, and which I
shall exemplify and explain more clearly; because the instructions which I
received, although in very obscure words and hieroglyphics, have caused
me to attain mine object, and have never permitted me to err and fall into
pagan, strange, and superstitious idolatries; I being always kept in the
way of the Lord, who is the true, the only, the infallible end, for arriving at
the possession of this Sacred Magic.
58
www.deeptrancenow.com
59
www.deeptrancenow.com
book with his venom, and even to destroy and lose it utterly, but O
Lamech! as a faithful father I entreat thee by the true God who hath
created thee and all things, and I entreat every other person who by thy
means shall receive this method of operating, not to be induced or
persuaded to have any other sentiment or opinion, or to believe the
contrary. Pray unto God and ask him for his assistance, and place all thy
confidence in him alone. And although thou canst not have the
understanding of the Qabalah, nevertheless the holy guardian angels at
the end of the six Moons or months will manifest unto thee that which is
sufficient for the possession of this Sacred Magic.
Wherefore all the signs and symbols given in the third book, are written
with letters of the fourth hierarchy; but the mysterious words wherein
consisteth the secret have their origin in and are drawn from the Hebrew,
Latin, Greek, Chaldean, Persian, and Arabian languages by a singular
mystery and according unto the will of the most wise Architect and
Fabricator of the Universe, who alone dominateth and governeth it by his
all-power; all the monarchies and kingdoms of the world are submitted
unto his infinite power, and unto this Sacred Magic and divine wisdom.
60
www.deeptrancenow.com
61
www.deeptrancenow.com
he can give nothing; but he will do it unto the damage and prejudice, ruin
and eternal damnation of whomsoever putteth faith in him, and believeth
in him; as we may see in the Holy Scripture in the matter of Pharaoh and
his adherents, the which despised the veritable and certain wisdom of
Moses and Aaron, and were in the beginning backed up by the Devil who
showed them by the means of enchantments that he could both do and
put in practice all the works of the aforesaid holy men, whence he
ultimately did reduce them to such a condition of obstinacy and blindness,
that without perceiving their own error and the deceit of the demon, they
were cruelly chastised by God with divers plagues, and were at last all
drowned in the Red Sea. This is wherefore in conclusion I say unto thee
in few words, that we must rely upon God alone, and put all our
confidence in him.
62
www.deeptrancenow.com
63
www.deeptrancenow.com
64
www.deeptrancenow.com
Thou must make every effort to procure peace amongst those who are at
discord, and sworn enemies among themselves; and it is imperative to do
good unto everyone, this being the sole and true means of rendering
favourable unto thee, God, the angels, and men; and of making the
demon thy slave, and obedient in all and through all. And such an one
shall pass the rest of his life with a good and right conscience, in honour
and peace, with contentment, and useful unto all beings. I entreat those
who shall be possessors of a so great treasure to employ it in the proper
manner, and never to cast it before swine.
Thou shalt use it for thyself, O Lamech, my son, but of the fruit which thou
shalt draw therefrom, thou shalt make partakers those who have need,
and the more thou shalt give, the more shall thy means increase. The
same shall happen unto him to whom thou shalt give it.
In these regions and countries we are slaves, and justly afflicted for our
sins and those of our fathers; however, we ought to serve the Lord in the
best manner which shall be possible unto us.
And by such an one shall the treasure be kept secret, and shall be given
unto his heirs as far as he can, being ware of disinheriting them in order
to give it unto others, and of causing it to fall into the hands of the infidels,
or of rendering the wicked possessors thereof.
65
www.deeptrancenow.com
66
www.deeptrancenow.com
For the first point: the day being come when it is necessary to perform the
orations, prayers, and convocations of thy guardian angel, thou shalt
have a little child of the age of six, seven, or eight years at the most, who
shall be clothed in white, the which child thou shalt have washed from
head to foot, and thou shalt place upon his forehead a veil of white silk
very fine and transparent, which covereth the forehead even unto the
eyes; and upon the veil it is necessary to write beforehand in gold with a
brush a certain sign made and marked in the manner and order as it will
be shown in the third book; the which doth serve to conciliate and to give
grace unto the mortal and human creature to behold the face of the angel.
He who operateth shall do the same thing, but upon a veil of black silk,
and shall put it on in the same manner as the child. After this thou shalt
make the child enter into the oratory and thou shalt cause him to place
the fire and the perfume in the censer, then he shall kneel before the
altar; and he who performeth the operation shall be at the door and
prostrate upon the ground, making his oration, and supplicating his holy
angel that he will deign to appear and show himself unto this innocent
being giving unto him another sign if it be necessary in order to see him
himself on the two following days.
It is requisite that he who shall operate shall take heed to in no wise
regard the altar, but having his face towards the ground let him continue
his orations, and as soon as the child shall have seen the angel thou shalt
command him to tell thee, and to look upon the altar and take the lamen
or plate of silver which thou shalt have placed there for this purpose, in
order to bring it unto thee if it be necessary, and whatever other thing the
holy angel shall have written thereon, wherewith thou oughtest to work on
the two following days. The which being done he will disappear. Which
being carefully done, the child will tell thee (for this, it is necessary to
have instructed him beforehand), and thou shalt command him to bring
unto thee the little plate, by the which when thou hast received it thou
shalt know what the angel hath ordered thee to do. And thou shalt cause
it to be replaced upon the altar, and thou shalt quit the oratory, thou shalt
close it, and thou shalt in no wise enter therein during the first day, and
thou shalt be able to send away the child. And he who shall perform the
operation shall prepare himself during the rest of the day for the morrow
following, to enjoy the admirable presence of the holy guardian angel, in
order to obtain the end so earnestly desired, and which shall not fail thee
if thou followest the path which he shall show unto thee. And these two
signs are the key of the whole operation. Unto the glory of the most holy
name of God and of his holy angels!
67
www.deeptrancenow.com
68
www.deeptrancenow.com
HOLY MAGIC
WHICH GOD GAVE UNTO MOSES, AARON, DAVID,
SOLOMON, AND OTHER
HOLY PATRIARCHS AND PROPHETS; WHICH TEACHETH
THE TRUE DIVINE WISDOM.
BEQUEATHED BY ABRAHAM UNTO LAMECH HIS SON.
TRANSLATED FROM THE HEBREW.
1458.
69
www.deeptrancenow.com
70
www.deeptrancenow.com
71
www.deeptrancenow.com
numbers in the Mixed Qabalah. The second is the most perfect one, the
which operateth by sign and visions. Two of the even numbers, namely 6
and 2, which operate with the stars and the celestial courses which we
call astronomy. Three consisteth in the metals, and 2 in the planets. As to
all these arts, the which be conjoined and mingled together with the
sacred Qabalah; both he who maketh use of these same, either alone, or
mingled with other things which be in no way from the Qabalah; and he
who seeketh to exercise himself in performing operations with these arts;
is alike liable to be deceived by the demon; seeing that of themselves
they possess no other virtue than a natural property; and they can
produce no other thing than probable effects, and they have absolutely no
power in spiritual and supernatural things; but if, however, on certain
occasions they cause you to behold any extraordinary effect, such is only
produced by impious and diabolical pacts and conjurations, the which
form of science ought to be called sorcery.
Finally, let us conclude that from the divine mystery are derived these
three kinds of Qabalah, viz.: the Mixed Qabalah, and the true wisdom,
and the (true) magic. We will, therefore, show forth this last, and the
manner of becoming its possessors in the name of God and of his
celestial court!
72
www.deeptrancenow.com
73
www.deeptrancenow.com
while beginning a thing well, finisheth it badly, being in no way firm and
stable in resolution. Ponder the matter then well before commencing, and
only begin this operation with the firm intention of carrying it out unto the
end, for no man can make a mock of the Lord with impunity.
Furthermore it is likewise necessary to think and consider whether your
goods and revenue be sufficient for this matter; and, further, whether if
your quality or estate be subject unto others, ye may have time and
convenience to undertake it; also whether wife or children may hinder you
herein; these being all matters worthy of observation, so as not to
commence the matter blindly.
The chief thing that ye should consider is whether ye be in good health,
because the body being feeble and unhealthy, it is subject to divers
infirmities, whence at length result impatience and want of power to
operate and pursue the operation; and a sick man can neither be clean
and pure, nor enjoy solitude; and in such a case it is better to cease.
Consider then the safety of your person, commencing this operation in a
place of safety, whence neither enemies nor any disgrace can drive you
out before the end; because ye must finish where ye begin.
But the first part of this chapter is the most important, and see that ye
keep well in mind the necessity of observing the same, because as
regardeth the other disadvantages, they may perhaps be remedied. And
be ye sure that God doth aid all those who put their confidence in him and
in his wisdom, and such as wish to live rightly, making use with honour of
the deceitful world, which ye shall hold in abomination, and see that ye
make no account of its opinion when ye shall be arrived at the perfection
of the work, and that ye shall be possessors of this Sacred Magic.
74
www.deeptrancenow.com
75
www.deeptrancenow.com
76
www.deeptrancenow.com
made of God almighty, but only of invocations of the Devil, together with
very obscure Chaldean words. Surely it would be a rash thing of a man
who should deal with God by the intermediary of his holy angels, to think
that he ought to address him in a jargon, neither knowing what he saith
nor what he demandeth. Is it not an act of madness to wish to offend God
and his holy angels? Let us then walk in the right way, let us speak before
God with heart and mouth alike opened, in our own maternal language,
since how can ye pretend to obtain any grace from the Lord, if ye
yourselves know not what ye ask? Yet, however, the number of those
who lose themselves utterly in this vanity is infinite; many say that the
Grecian language is more agreeable unto God, it may be true that it was
perhaps at one time, but how many among us today understand it
perfectly, this is the reason why it would be the most senseless thing to
employ it.
I repeat then: Let each one speak his own language, because thus
understanding what it is that ye are demanding of the Lord, ye will obtain
all grace. And if ye demand a thing which is unjust, it will be refused unto
you, and ye will never obtain it.
77
www.deeptrancenow.com
78
www.deeptrancenow.com
79
www.deeptrancenow.com
begun, the first hour of the night will be of Jupiter; the second of Mars; the
third of the Sun; and so on until Monday, whose first hour will be
(according to this rule) of the Moon.
Now tell me, I pray you, doth it always happen that when the day of
Monday commenceth, that is to say, when the Sun riseth in its horizon,
that the Moon riseth also together with him, and that she setteth also
together with him? They cannot answer this. Wherefore then do they
apportion unto the second day of the week and unto its first hour the
Moon? They can tell you no reason, except a likeness to the name (of the
day).
O! how gross an error! Hear and tell me when it is that a planet hath the
greatest force in the elements; whether when it is above or when it is
below your horizon or hemisphere? We must however avow that it is
more powerful when it is above, because being below it hath no power
save according unto the will of God. Why then, even further than this,
should we attribute unto a planet a day and hour, if during the whole
period of such day it appeareth not above the horizon?
Abramelin as a most excellent master in natural things taught unto me a
very different form of classification (which also we'll examine, and see
whether it be not more surely founded than the aforesaid rule of the
astrologers), and made me to comprehend what should be the true
planetary hours. When the planet beginneth to appear upon the horizon
then doth its day begin (whether it be light or dark, black or white), and
until it hath passed its elevation its day lasteth until it riseth anew, and
after that it hath set its night endureth; so that as well in the days of the
Sun as in those of the Moon and of the others, the days of all the planets
be mingled, only that one commenceth sooner than another, according to
which nature they be mingled together in the celestial signs.
Now it is requisite that I should tell unto you what be the planetary hours!
Know then that each planet hath only an hour during the which it is very
powerful, being over you and above your head, that is to say when it is in
the meridian. Then, naturally, will sometimes arrive the hours of two
planets together and beginning at the same moment; they then produce
an effect according unto the nature, quality, and complexion of these
stars. But all this only hath power in natural things. Here have I declared
and proved unto you the errors of the (common) astrologers; keep
yourselves carefully from the insensate follies of their days and hours,
80
www.deeptrancenow.com
81
www.deeptrancenow.com
82
www.deeptrancenow.com
without a true intent; nor yet to read it as do the ignorant and the impious.
But it is absolutely necessary that your prayer should issue from the midst
of your heart, because simply setting down prayers in writing, the hearing
of them will in no way explain unto you how really to pray. This is the
reason that I have not wished to give unto you any special form of prayers
and orations, so that ye yourselves may learn from and of yourselves how
to pray, and how to invoke the holy name of God, our Lord; and for that
reason I have not been willing that ye should rely upon me in order to
pray. Ye have the holy and sacred scripture, the which is filled with very
beautiful and potent prayers and actions of grace. Study then herein, and
learn herefrom, and ye shall have no lack of instructions how to pray with
fruit. And although in the commencement your prayer may be weak, it
sufficeth that your heart be true and loyal towards God, who little by little
will kindle in you his holy spirit, who will so teach you and enlighten your
spirit, that ye shall both know and have the power to pray.
When ye shall have performed your orations, close the window, and go
forth from the oratory; so that no one may be able therein to enter; and ye
shall not yourselves enter again until the evening when the Sun shall be
set. Then shall ye enter therein afresh, and shall perform your prayers in
the same manner as in the morning.
For the rest, ye shall govern yourselves each day as I shall tell you in the
following instructions.
Concerning the bed chamber and the oratory, and how they should be
arranged, I will tell hereafter in the eleventh chapter.
It is requisite that ye shall have a bed chamber near the oratory or else
your ordinary habitation, which it is necessary first to thoroughly clean out
and perfume, and see that the bed be both new and clean. Your whole
attention must be given to purity in all things; because the Lord hath in
abomination all that is impure. You shall sleep in this said chamber, and
you shall continue therein during the day, there transacting the matters
which belong unto your business; and those which you can dispense with,
leave alone. You may sleep with your wife in the bed when she is pure
and clean; but when she hath her monthly courses you shall not allow her
to enter the bed, nor even the chamber. Every Sabbath eve it is
necessary to change the sheets of the bed, and all the linen. Every
Saturday you shall perfume the chamber. And ye shall not allow any dog,
cat, or other animal to enter into nor dwell therein; so that they may in no
83
www.deeptrancenow.com
84
www.deeptrancenow.com
flee public dinners. Content yourself with eating at your own house, with
your family, in the peace and quiet which God hath granted unto you. You
should never sleep during the day, but you may in the morning, for after
that you have performed your devotions you may if you wish again go to
bed to rest yourself. And if it happeneth by chance that you do not rise
sufficiently early, that is to say before sunrise, it doth not greatly matter
(provided that it be not done of evil intent), and you shall perform your
ordinary morning prayer; but you should not accustom yourself to be
slothful, it being always better to pray unto God at an early hour.
85
www.deeptrancenow.com
86
www.deeptrancenow.com
87
www.deeptrancenow.com
you ought to take it out of the oratory, especially during the two last
Moons, and ye should inter it in a place which cannot well be made
unclean, such as a garden.
88
www.deeptrancenow.com
89
www.deeptrancenow.com
regard it as a pleasure when ye can spare two or three hours to study the
holy scripture, because hencefrom ye shall derive incredible profit; and
even the less ye are learned, so much the more will ye become wise and
clever. It sufficeth that in the performance of your orisons ye shall not give
way unto sleep, and that ye shall fail in nowise in this operation through
negligence and voluntarily.
90
www.deeptrancenow.com
91
www.deeptrancenow.com
The terrace and the contiguous lodge where we are to invoke the spirits
we should cover with river sand to the depth of two fingers at the least.
The altar should be erected in the midst of the oratory; and if anyone
maketh his oratory in desert places, he should build it of stones which
have never been worked or hewn, or even touched by the hammer.
The chamber should be boarded with pine wood, and a lamp full of oil
olive should be suspended therein, the which every time that ye shall
have burned your perfume and finished your orison, ye shall extinguish. A
handsome censer of bronze, or of silver if one hath the means, must be
placed upon the altar, the which should in no wise be removed from its
place until the operation be finished, if one performeth it in a dwelling
house; for in the open country one cannot do this. Thus in this point as in
all the others, we should rule and govern ourselves according unto the
means at our disposal.
The altar, which should be made of wood, ought to be hollow within after
the manner of a cupboard, wherein you shall keep all the necessary
things, such as the two robes, the crown or mitre, the wand, the holy oils,
the girdle or belt, the perfume; and any other things which may be
necessary.
The second habiliments will be a shirt or tunic of linen, large and white,
with well and properly made sleeves. The other robe will be of crimson or
scarlet silk with gold, and it should not be longer than just unto the knees,
with sleeves of similar stuff. As for these vestments, there is no particular
rule for them; nor any especial instructions to be followed; but the more
resplendent, clean, and brilliant they are the better will it be. You shall
also make a girdle of silk of the same colour as the tunic, wherewithal you
shall be girded. You shall have upon your head a beautiful crown or
woven fillet of silk and gold.
.
You shall prepare the sacred oil in this manner: Take of myrrh in tears,
one part; of fine cinnamon, two parts; of galangal half a part; and the half
of the total weight of these drugs of the best oil olive. The which
aromatics you shall mix together according unto the art of the apothecary,
and shall make thereof a balsam, the which you shall keep in a glass vial
which you shall put within the cupboard (formed by the interior) of the
altar.
92
www.deeptrancenow.com
The perfume shall be made thus: Take of incense in tears one part; of
stacte half a part; of lign aloes a quarter of a part; and not being able to
get this wood you shall take that of cedar, or of rose, or of citron, or any
other odoriferous wood. You shall reduce all these ingredients into a very
fine powder, mix them well together and keep the same in a box or other
convenient vessel. As you will consume a great deal of this perfume, it
will be advisable to mix enough on the eve of the Sabbath to last the
whole week.
You shall also have a wand of almond-tree wood, smooth and straight, of
the length of about from half an ell to six feet. And ye shall keep the
aforesaid things in good order in the cupboard of the altar, ready for use
in the proper time and place.
Here followeth the manner of ordering oneself and of operating.
93
www.deeptrancenow.com
94
www.deeptrancenow.com
The Orison.
"O Lord God of mercy; God, patient, most benign and liberal; who
grantest thy grace in a thousand ways, and unto a thousand
generations; who forgettest the iniquities, the sins, and the
transgressions of men; in whose presence none is found
innocent; who visitest the transgressions of the father upon the
children and nephews unto the third and fourth generation; I know
my wretchedness, and that I am not worthy to appear before thy
divine majesty, nor even to implore and beseech thy goodness
and mercy for the least grace. But, O Lord of Lords, the source of
thy bounty is so great, that of itself it calleth those who are
ashamed by reason of their sins and dare not approach, and
inviteth them to drink of thy grace. Wherefore, O Lord my God,
have pity upon me, and take away from me all iniquity and malice;
cleanse my soul from all the uncleanness of sin; renew within me
my spirit, and comfort it, so that it may become strong and able to
comprehend the mystery of thy grace, and the treasures of thy
divine wisdom. Sanctify me also with the oil of thy sanctification,
wherewith thou hast sanctified all thy prophets; and purify in me
therewith all that appertaineth unto me, so that I may become
worthy of the conversation of thy holy angels and of thy divine
wisdom, and grant unto me the power which thou hast given unto
thy prophets over all the evil spirits. Amen. Amen."
This is the prayer which I myself made use of in my consecration; the
which I give not here to confine you (to a certain form), nor to oblige you
to employ the same, nor to tell it you over as I would to a parrot whom I
should wish to teach to talk; but only and solely to give unto you an idea
of the manner in which we should pray.
Having finished your orison, rise from your knees, and anoint the centre
of your forehead with a little of the sacred oil; after this dip your finger into
the same oil, and anoint therewith the four upper corners of the altar.
Touch also with this holy oil the vestments, the girdle, the crown, and the
wand, on both sides. You shall also touch the doors and the windows of
the oratory. Then with your finger dipped in the oil you shall write upon
the four sides of the altar these words, so that they may be perfectly
clearly written on each side:
95
www.deeptrancenow.com
96
www.deeptrancenow.com
97
www.deeptrancenow.com
whom you can send away. Also you shall beforehand have set your
affairs in order, and so arranged them that no embarrassment may be
caused you thereby, which might distract your attention. In the evening
when the Sun shall be set, you shall eat but soberly; and then you shall
go to rest alone; and you shall live separated from your wife during these
days.
During seven days shall you perform the ceremonies without failing
therein in any way; namely, the day of the consecration, the three days of
the convocation of the good and holy spirits, and the three other days of
the convocation of the evil spirits.
Now the second morning after, you are to be prepared to follow the
counsel which the angel will have given you. You will go early unto the
oratory, you will place the lighted charcoal and perfumes in the censer,
you are to relight the lamp if it be (by that time) extinguished; and wearing
the same robe of mourning as of the day before, prostrate with your face
towards the ground, you shall humbly pray unto and supplicate the Lord
that he may have pity on you, and that he may deign to fulfil your prayer;
that he will grant unto you the vision of his holy angels, and that the elect
spirits may deign to grant unto you their familiar converse. And thus shall
ye pray unto the utmost degree that shall be possible unto you, and with
the greatest fervour that you can bring into action from your heart, and
this during the space of two or three hours. Then quit the oratory,
returning thither at midday for another hour, and equally again in the
evening; then you shall eat after the manner aforesaid, and go to rest.
Understand also that the odour and the splendour will in nowise quit the
oratory.
The third day being now arrived, you shall act thus. The evening (before)
you shall wash your whole body thoroughly; and in the morning, being
dressed in your ordinary garments, you shall enter into the oratory, but
with naked feet. Having placed the fire and the perfumes in the censer,
and lighted the lamp, you shall put on the white vestment, and place
yourself on your knees before the altar, to render thanks to God for all his
benefits, and firstly for having granted unto you a treasure so great and
so precious. You shall render thanks also unto the holy guardian angels,
praying unto them that henceforward they will have you in their care for
the whole period of your life; also that he will never abandon you, that he
will lead you in the way of the Lord, and that he will watch carefully over
you to assist you, and consent unto the present operation of the Sacred
98
www.deeptrancenow.com
Magic, so that you shall have such force and virtue that you may be able
to constrain the spirits accursed of God, unto the honour of your creator,
and for your own good and that of your neighbour. And then shall you first
be able to put to the test whether you shall have well employed the period
of your six Moons, and how well and worthily you shall have laboured in
the quest of the wisdom of the Lord; since you shall see your guardian
angel appear unto you in unequalled beauty; who also will converse with
you, and speak in words so full of affection and of goodness, and with
such sweetness, that no human tongue could express the same. He will
animate you unto your great content in the fear of God, making you a
recital of the blessings which you have received from God; and bringing
unto your remembrance the sins by which you have offended him during
the whole period of your life, will instruct you and give unto you the
manner in which you shall be able to appease him by a pure, devout,
and regulated life, and by honest and meritorious actions, and such things
as God shall ordain unto you. After this he will show unto you the true
wisdom and holy magic, and also wherein you have erred in your
operation, and how thenceforward you should proceed in order to
overcome the evil spirits, and finally arrive at your desired ends. He will
promise never to abandon you, but to defend and assist you during the
whole period of your life; on condition that you shall obey his commands,
and that you shall not voluntarily offend your creator. In one word, you
shall be received by him with such affection that this description which I
here give unto you shall appear a mere nothing in comparison.
Now at this point I commence to restrict myself in my writing, seeing that
by the grace of the Lord I have submitted and consigned you unto a
master so great that he will never let you err.
Observe that on the third day you should remain in familiar conversation
with your guardian angel. You should quit the oratory for a short time in
the afternoon, remaining without about an hour; then for the rest of the
day you shall remain therein, receiving from the holy angel distinct and
ample information regarding the evil spirits and the manner of bringing
them into submission, carefully writing down and taking notes of all these
matters.
Now, the Sun being set, you shall perform the evening orison with the
ordinary perfume, giving thanks unto God in particular for the very great
grace that he hath granted unto you in that day, there also supplicating
him to be propitious unto you and to aid you during your whole life, so that
99
www.deeptrancenow.com
you shall never be able to offend him. You shall also render thanks unto
your guardian angel and beseech him not to abandon you.
The prayer being finished you will see that the splendour will disappear.
Then shall you quit the oratory, closing the door, but leaving the windows
open and the lamp alight. You shall return as on the preceding days unto
your apartment where you shall modestly recreate yourself, and eat your
necessary food, then you shall go to rest until the following morning.
100
www.deeptrancenow.com
101
www.deeptrancenow.com
should be upon his guard, and follow out faithfully from point to point the
instructions which his guardian angel will have given him, and that he
impresseth them well upon his memory following them from point to point;
seeing that while no spirit good or evil can know the secrets of your heart
before you yourself bring the same to light, unless God who alone
knoweth all things should manifest them; they (the spirits) nevertheless
can penetrate into and understand that which you are thinking by means
of your actions and your words. This is the reason why he who wisheth
properly to convoke and conjure the spirits, should first well consider the
following conjuration; and afterward perform it with feeling and freely by
heart; and not by writing, because in using that composed by others, the
spirits thence judge that we ourselves are ignorant, and render
themselves straightway more intractable and stubborn. The evil spirits be
about you, though invisible, and they keenly examine whether he who
conjureth them is courageous or timid, whether he is prudent, and
whether he hath a true faith in God who can perform all things with ease.
We can constrain them (the spirits), and force them to appear; but a few
words ill pronounced by an ill-intentioned person only produce an effect
against the person himself who ignorantly pronounceth them; and an
individual of such a character should in no way undertake this operation,
for such would be the true way to make a mock of God and to tempt him.
Of the conjurations.
I have many times repeated unto you that the fear of God is the principal
subject of the instruction of your guardian angel, against which you
should never commit any fault, even if it be but slight.
Firstly: You should perform the conjuration in your mother tongue, or in a
language that you well understand, and conjure the spirits by the authority
of and their obedience to the holy patriarchs, rehearsing unto them
examples of their ruin and fall, of the sentence which God hath
pronounced against them, and of their obligation unto servitude; and how
on one side and on another they have been vanquished by the good
angels and by wise men; all which points you will have had plenty of
opportunity to study in the sacred writings during the six Moons (of
preparation). Also you shall menace them, in case they are unwilling to
obey, with calling unto your aid the power of the holy angels over them.
Your guardian angel will also have instructed you to perform this
convocation with modesty, and in no wise to be timid, but courageous, yet
in moderation, however, without too overbearing hardiness and bravery.
102
www.deeptrancenow.com
And in case of their being inclined to resist, and unwilling to obey you, you
must not on that account give way to anger, because thus you will only do
injury to yourself; and they will ask nothing better, it being exactly what
they would be endeavouring to do; but (on the contrary) with an intrepid
heart, and putting your whole trust in God, with a tranquil heart you shall
exhort them to yield, letting them see that you have put all your
confidence in the living and only God, reminding them how powerful and
potent he is; thus, therefore, govern yourself, using prudence towards
them.
And communicate unto them also the form in the which you wish them to
appear; the which you cannot determine, nor even themselves, but you
ought the evening before to have demanded this from your guardian
angel, who knoweth better than you your nature and constitution, and
who understandeth the forms which can terrify you, and those of which
you can support the sight.
.
And you must not think that this can be done otherwise, as certain
accursed persons write; that is to say, by means of seals, and
conjurations, and superstitious figures, and pentacles, and other
abominations, written by diabolical enchanters; for this would be the coin
wherewith the hideous Satan would buy you for his slave.
But let your whole trust be in the arm, the power, and the force of God
Almighty; then shall you be in all safety, and the guard of your angel will
defend you from all dangers. This is why you should have good courage,
and have confidence that no adversity can happen unto you. Observing
then the doctrine that your angel will have given unto you, and
persevering in placing all your trust in God, at length they will appear in
the form commanded upon the terrace, upon the sand; when, according
to the advice and doctrine received from your holy angel, and as I will
clearly teach you in the following chapter, you shall propound your
demand, and you shall receive from them their oath.
The spirits which we should convoke on the first day are the four superior
princes, whose names will be written in the nineteenth chapter, and this is
the conjuration of the first day.
103
www.deeptrancenow.com
104
www.deeptrancenow.com
105
www.deeptrancenow.com
106
www.deeptrancenow.com
they (the spirits under Astarot) shall be equally bound to observe and
execute them also. And when the oath hath been taken, cause the prince
in the name of the rest to touch the wand.
After this, remove those symbols from the doorway; and call Magot, and
after him Asmodee, and lastly Belzebud; and act with all these as you
have done with Astarot; and all their symbols having been sworn unto, put
them aside in order in a certain place, so arranged that you can easily
distinguish one from another, as regards the subject, operation, or effect,
for which they have been made, and unto which they belong.
This being done, you shall call Astarot and Asmodee together, with their
common servitors, and shall propound unto them their symbols; and
having made them swear in the forementioned manner, you shall call in
similar fashion Asmodee and Magot, with their servitors, and shall make
them take oath upon their signs in the aforesaid manner.
And thus shall you observe this method with the four other sub-princes;
but first of all convoke them with their common servitors, and make them
swear upon the common signs, then Amaimon and Ariton together, and
finally each one apart, as in the first case.
And when you have put back all the symbols into their proper place,
request from each of these last four your familiar spirit, and make them
repeat its name, which you shall at once write down, together with the
time during which they shall be obliged to serve you. Then you shall
propound unto them the signs of the fifth chapter of the third book; and
shall make them not only swear upon these symbols (collectively), but
also each one (separately), that from this time forward he will observe
duly and with diligence the six hours destined; and you shall cause them
to promise toserve you with fidelity, performing all which they are obliged
to do, and that you shall command their (services); and that they shall not
in the slightest degree be false and lying as regardeth you; also, that if by
chance you should assign over one of them unto another person, that he
shall act as faithfully by him as by yourself; and, lastly, that they are to
fulfil, perform, and execute, that which God for their chastisement hath
destined unto them for sentence (of judgment).
You shall then observe this form with all the princes, and until all the
symbols shall be sworn to, with the four familiar spirits and the others
dominating (them).
107
www.deeptrancenow.com
108
www.deeptrancenow.com
109
www.deeptrancenow.com
understand, confess, and honour no other than the great and only God,
the Lord of light, by whose power, virtue, and authority you command
them to obey you.
When you shall have spoken unto them thus, then will they sing another
song, telling you that if you wish them to serve and to be obedient unto
you, that you must first come to terms with them. Then shall you answer
them on this wise:
"God our Lord hath condemned and sentenced you to serve me, and I do
not treat as an equal with those who are accustomed to obey".
Then will they demand of you some sacrifice or courtesy if you wish to be
served and obeyed promptly. You shall reply that sacrifice is not to be
made unto them, but rather unto the only God.
They will then entreat you not to hinder or bring to shame by means of
this wisdom any of their devotees and enchanters in their operations and
enchantments. You shall then make answer that you are obliged to
pursue the enemies of God and the Lord, and to repress their malice, and
also to save and defend your neighbour, and any who are offended and
hurt by them.
Then with much verbiage, and an infinitude of different ways will they
make severe attacks upon you, and even the familiar spirits will rise up
against you in their turn. These latter will demand and beseech of you
that you will in no way give them over unto others (to serve them). Hold
firm, however, and promise nothing either to one class (of spirits) or
another; but reply to them that every true and brave man is obliged to aid
and serve his friends to the best of his ability, and with all his
possessions, among the which they must assuredly also be comprised.
When at length they see that they have lost all hope of making you
prevaricate, and that they can obtain nothing notwithstanding all their
requests; they will definitely surrender, and will ask nothing else of you
unless it be that you shall not be too rude and insulting in commanding
them. You shall make answer to this, that if they prove themselves to be
obedient and prompt in serving you, that it may be that your angel, by
whose instruction and command you are governing yourself, may instruct
you not to be so rigid and severe with them if they shall obey, and that in
such case you will act as may be right.
110
www.deeptrancenow.com
111
www.deeptrancenow.com
If during the invocation they should appear with tumult and insolence, fear
nothing; neither give way to anger; but appear to make no account
thereof. Only show them the consecrated wand, and if they continue to
make a disturbance, smite upon the altar twice or thrice therewith, and all
will be still.
It should be noted, that after you shall have licensed them to depart, and
they shall have disappeared, you shall take the censer from the top of the
altar, and having put perfume therein, take it out of the oratory onto the
terrace whereon the spirits shall have appeared, and you shall perfume
the place all round; for otherwise the spirits might work some evil unto
persons entering by chance therein.
Now should you be willing to content yourself with the symbols which be
in the third book here following; you shall the day after take away all the
sand from the terrace and cast it into a secret place; but above all things
take care not to throw it either into a river or into the navigable sea.
But should you desire to procure for yourself various other symbols and
secrets, leave the sand and all things in place, as we shall also describe
more particularly in the last chapter.
Also, should you wish it, you can retain your arrangements in place, and
keep the apartment of the oratory proper and clean, as well as the altar;
which latter you may place in a corner, should it incommode you in the
centre of the room. For in this apartment, if it be not contaminated nor
profaned, you may every Saturday enjoy the presence of your guardian
angel; the which is one of the most sublime things which you can desire
in this sacred art.
112
www.deeptrancenow.com
LEVIATAN
SATAN
BELIAL
ASMODEE
ARITON
BELZEBUD
AMAIMON
MAGOT
PAIMON
PAIMON
Hosen
Acuar
Nilen
Mulach
Melna
Schabuach
Sched
Sachiel
Asperim
Coelen
Parek
Saraph
Tirana
Morel
Malutens
Melhaer
Mermo
Ekdulon
Moschel
Katini
Chuschi
Rachiar
ARITON
be:
Proxosos
Alluph
Traci
Iparkas
Ruach
Melamud
Mantiens
Pereuch
Torfora
Tasma
Nogar
113
AMAIMON
Habhi
Nercamay
Enaia
Nuditon
Apolhun
Poter
Obedama
Deccal
Badad
Pachid
Adon
www.deeptrancenow.com
Trapis
Pareht
Elmis
Nuthon
Tagnon
Lirion
Losimon
Astrega
Igarak
Ekalike
Haril
Irroron
Lagasuf
Romages
Kelen
Platien
Ramaratz
Nagid
Emphastison
Asmiel
Lomiol
Parmatus
Plegit
Ragaras
Parusur
Geloma
Isekel
Kadolon
Ilagas
Alagas
Promakos
Erenutes
Atloton
Nogen
Ethanim
Paraseh
Irminon
Imink
Iaresin
Ogilen
Igilon
Igis
Kilik
Elzegan
Iogion
Balalos
Alpas
Metafel
Najin
Afarorp
Molin
Patid
Gerevil
Asturel
Plirok
Gorilon
Tarados
Gosegas
Aherom
Remoron
Ipakol
Zaragil
Oroia
Soterion
Darascon
Tulot
Morilen
Orinel
Kirik
Semlin
Laboux
Dablat
Dimurgos
Tioron
Goleg
Agei
Gagalos
Omages
Ugales
Opilm
Timira
Bubana
Ambolin
Corcaron
Buriul
Roggiol
Darokin
Guagamon
Lemel
Ragalim
Agrax
Hermiala
Daguler
(= 53 spirits servient.)
114
Dramas
Buk
Abutes
Ethan
Oman
Loriol
Horanar
Laginx
Udaman
Finaxos
Sagares
Haligax
Pachei
www.deeptrancenow.com
Agibol
Trisaga
Pafesla
Rigolen
Gagalin
Grasemin
Cleraca
(= 10 spirits servient.)
These be the spirits in common between ASMODEE and MAGOT, viz.:
Toun
Biriel
Sartabakim
Mabakiel
Magog
Sifon
Lundo
Apot
Diopos
Kele
Sobe
Opun
Disolel
Magiros
Inokos
(= 15 spirits servient.)
The following be those of ASTAROT, viz.:
Aman
Rax
Isiamon
Golen
Herg
Hipolos
Alan
Ugirpen
Camal
Gonogin
Bahal
Gromenis
Argilon
Ileson
Apormenos
Araex
Toxai
Schelagon
Darek
Rigios
Okiri
Camonix
Ombalat
Lepaca
Kataron
Ginar
Ischigas
Nimerix
Fagani
Bafamal
Quartas
Kolofe
(= 32 spirits servient.)
These be those of MAGOT and KORE, viz.:
Nacheran
Urigo
Ubarin
Roler
Arrabin
Sorriolenen
Petunof
Tagora
Madail
Katolin
Faturab
Butarab
Arotor
Supipas
Megalak
Mantan
Debam
Abagiron
Luesaf
Fersebus
Ischiron
Hemis
Forteson
Anagotos
Meklboc
Tiraim
Pandoli
115
Masaub
Baruel
Odax
Arpiron
Dulid
Sikastin
Tigrafon
Irix
Nenisem
www.deeptrancenow.com
Cobel
Marag
Maisadul
Corodon
Egakireh
Horminos
Ilarax
Batternis
Sobel
Kamusil
Agilas
Hepogon
Paramor
Hagog
Makalos
Laboneton
Kaitar
Kolam
Daglas
Olisermon
Mimosa
Locater
Arioth
Scharak
Kiligil
Hagion
Rimog
Amchison
Colvam
Ormion
Mebbesser
Gilarion
Utifa
Preches
Bacaron
Eniuri
Omet
Maggid
Holba
Abadir
Sarra
(= 16 spirits servient.)
These be those of BELZEBUD, viz.:
Alcanor
Diralisen
Ergamen
Lamalon
Tachan
Tromes
Nominon
Hacamuli
Borol
Magalast
Namiros
Orgosil
Bilifor
Amatia
Licanen
Gotifan
Igurim
Ikonok
Balfori
Iamai
Samalo
Sorosma.
Zagalo
Adirael
Arcon
Bilifares
Dimirag
Nimorup
Akium
Kemal
Arolen
Arogor
Plison
Corilon
Pellipis
Kabada
Ambolon
(= 49 spirits servient.)
116
Lamarion
Elponen
Carelena
Dorak
Bilico
Lirochi
Holastri
Raderaf
Gramon
Natalis
Kipokis
Lamolon
www.deeptrancenow.com
Gasarons
Gagison
Sorosma
Mafalac
Turitel
Agab
(= 8 spirits servient.)
These be of PAIMON, viz.:
Aglafos
Sudoron
Ugola
Tacaros
Agafali
Kabersa
Came
Astolit
Dison
Ebaron
Roffles
Rukum
Achaniel
Zalanes
Menolik
(= 15 spirits servient.)
These be of ARITON, viz.:
Anader
Sekabin
Notiser
Miliom
Maranton
Sermeot
Ekorok
Caromos
Flaxon
Ilemlis
Caron
Irmenos
Sibolas
Rosaran
Harombrub
Galak
Reginon
Saris
Sapason
Megalosin
Androcos
Elerion
(= 22 spirits servient.)
These be those of AMAIMON, viz.:
Romeroc
Taralim
Illirikim
Glesi
Dalep
Ramison
Burasen
Labisi
Vision
Dresop
Scrilis
Akesoli
Akoros
Effrigis
Hergotis
(= 20 spirits servient.)
117
Buriol
Erekia
Mames
Apelki
Nilima
www.deeptrancenow.com
Infinite be the spirits which I could have here set down, but in order not to
make any confusion, I have thought fit to put only those whom I have
myself employed, and whom I have found good and faithful in all the
operations wherein I have availed myself of them.
Also it is true that he who shall perform this operation will be able
thereafter, according to his need, to obtain (the names of) more.
NOTES TO THE FOREGOING LISTS OF NAMES OF SPIRITS
by S. L. Mac Gregor-Mathers.
I have thought it advisable to give as far as possible some idea of the
significations of these names of spirits, which are for the most part
derived from the Hebrew or Chaldee, and also from Greek and Latin and
Coptic, etc.
THE CHIEF SPIRITS.
LUCIFER:
From Latin, Lux, Light, and Fero, to bear, = A Light Bearer. There is
a name "Lucifuge" also employed occasionally, from Lux, Light, and
Fugio, to fly from, = He who shuns the Light.
118
www.deeptrancenow.com
LEVIATAN:
From Hebrew, LVIThN (usually written Leviathan instead of
Leviatan), = the Crooked or Piercing Serpent or Dragon.
SATAN:
From Hebrew, ShTN, = an Adversary.
BELIAL:
From Hebrew, BLIOL, = a Wicked One.
THE EIGHT SUB-PRINCES.
ASTAROT:
From Hebrew, OShThRVTh, = flocks, crowds, or assemblies.
Usually written "Ashtaroth". Also a name of the Goddess Astart;
Esther is derived from the same root.
MAGOT:
May be from Hebrew, MOVTh, = small stones or pebbles; or from
MG, = a changing of camp or place; or from Greek, Magos, a
magician. Usually written Maguth. Compare the French word
"Magot," meaning "a sort of baboon," and also "a hideous dwarfish
man"; this expression is often used in fairy-tales to denote a spiteful
dwarf or elf. This spirit has also been credited with presiding over
hidden treasure. Larousse derives the name either from ancient
French or German.
ASMODEE:
Usually written "Asmodeus," and sometimes "Chashmodai".
Derived by some from the Hebrew word "Asamod," = to destroy or
exterminate; and by others from the Persian verb "Azmonden," = to
tempt, to 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 Solomon in the building of the Temple at Jerusalem;
that he then attempted to dethrone Solomon, to put himself in his
place; but that the King vanquished him, and the angel Gabriel
chased him into Egypt, and there bound him in a grotto. The
Rabbins say that when Asmodeus was working at the building 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.
119
www.deeptrancenow.com
BELZEBUD:
Also written frequently "Beelzebub", "Baalzebub", "Beelzebuth",
and "Beelzeboul". From Hebrew, BOL, = Lord, and ZBVB,= Fly or
Flies; Lord of Flies. Some derive the name from the Syriac "Beel
d'Bobo," = 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, Pamon, Ariton, and Amaymon, are
usually allotted to the evil kings of the four quarters of the World.
Oriens, from Latin, Oriens, = rising or Eastern. This name is also
written Uriens, from Latin, URO, = to burn, or devour with flame. It
is probably from Uriens that a mediaeval title of the Devil, viz., "Sir
Urien", is derived. The Name is also sometimes written "Urieus,"
from Latin, "URIOS", a title given to Jupiter as presiding over the
wind. Urieus is also derivable from the Greek Adj. "EURUS,
EUREIA, EURU," meaning vast or extensive. By the Rabbins he is
also called SMAL, Samael, which is derived from the Hebrew root
SML, which means "a figure, image, or idol". It is a name given in
the Qabalah to one of the chief evil spirits.
PAIMON:
Is also frequently written "Paymon", and sometimes "Paimonia".
Probably from 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 39.25. 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 goat; and AZL, = to
go away. It has frequently been warmly discussed whether the
word in question means simply the scape-goat, or whether it
signifies a demon to whom that animal was dedicated. But in
Rabbinic demonology it is always used to mean one of the chief
demons.
ARITON:
It is also often called "Egyn," or "Egin". This name may be derived
from the Hebrew root ORH, = to lay bare, to make naked. It may
also be derived from the Greek word ARHRETON, = secret, or
mysterious, in any sense good or bad. Egin may be derivable from
120
www.deeptrancenow.com
121
www.deeptrancenow.com
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:
Perhaps from NILUS, Latin, or NEILOS, Greek, = the River Nile.
Morel:
Perhaps from Hebrew, MRH, = to rebel.
Traci:
From Greek, TRACHUS, etc., = harsh, rude.
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.
122
www.deeptrancenow.com
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 MOOU, 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 same idea as the English
words "to shed" ; and signifies a female breast.
Ekdulon:
Probably from Greek, EKDUO, = to despoil.
Mantiens:
From Latin, MANTIENS, and Greek, MANTEIA, = prophesying,
divining.
Obedama:
From Hebrew, OBD, = a servant. AMA = mother. But AMH = a
maid-servant, whence Obedama should signify a woman-servant.
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.
Moschel:
From Hebrew, MVSh, = to move oneself about.
123
www.deeptrancenow.com
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, KThN, = 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:
Coelen. - Latin. Heavens.
Chuschi. - Hebrew. Silent.
Tasma. - Hebrew and Chaldaic. Weak.
Pachid. - Hebrew. Fear.
Parek. - Hebrew. Roughness, Savage.
Rachiar. - Greek. Sea breaking on rocks.
Nogar. - Hebrew. Flowing.
Adon. - Hebrew. Lord.
Trapis. - Greek. Turning.
Nagid. - Hebrew. A Leader.
Ethanim. - Hebrew. An ass; a furnace.
Patid. - Hebrew. Topaz.
Pareht. - Hebrew. Fruit.
Emphastison. - Greek. Image, representation.
Paraseh. - Chaldaic. Divided.
Gerevil. - Hebrew. Divining lot, sortilege.
Elmis. - Coptic. Flying.
124
www.deeptrancenow.com
125
www.deeptrancenow.com
126
www.deeptrancenow.com
127
www.deeptrancenow.com
Rigolen. - Perhaps from Hebrew, = to drag down. The same root also is
that of the word "Regel," = "foot".
Grasemin. - Perhaps from Hebrew, GRS, = a bone.
Elafon. - Probably from the Greek ELAPHOS, = a stag.
Trisaga. - Greek. Directing by triads.
Gagalin. - Perhaps Greek. Tumour, swelling, ganglion.
CLERACA. - Perhaps from Greek and Latin, " KLERIKOS," and
"CLERICUS," = clerical.
ELATON. - Probably Latin. Sublime; borne away.
PAFESLA. - Perhaps from Hebrew-? a sculptured image.
THE SERVITORS OF ASMODEUS AND MAGOTH.
TOUN. - Perhaps from Hebrew. THNH, = Hire, Price.
MAGOG. - Hebrew. The well-known Biblical name for a powerful Gentile
nation.
DIOPOS. - Greek. An overseer.
DISOLEL. - ? ?
BIRIEL. - Hebrew. Stronghold of God.
SIFON. - Greek. A Siphon or Tube for raising fluids. or Hebrew. To cover
over.
KELE. - Hebrew. To consume.
MAGIROS. - Greek. A cook.
SARTABAKIM.-? ? SRTN in Hebrew = the sign Cancer.
LUNDO. - ? ?
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.
THE SERVITORS OF ASHTAROTH.
AMAN. - Hebrew. To nourish.
CAMAL. - Hebrew. To desire God; the name of one of the archangels in
the Qabalah.
TOXAI. - From Greek, TOXEIA, = Archery; or Latin, TOXICUM, = Poison.
KATARON. - Greek. Casting down.
RAX. - Greek. A grape-seed.
GONOGIN. - Hebrew. Pleasures, delights.
128
www.deeptrancenow.com
129
www.deeptrancenow.com
ROLER. - ? ?
AROTOR. - Greek and Latin. A ploughman or husbandman.
HEMIS. - Greek. Half, half-way.
ARPIRON. - Perhaps Greek - ? Attempting straightway.
ARRABIN. - Greek. Pledge, caution money.
SUPIPAS. - Perhaps Greek - ? relating to swine.
FORTESON. - Greek. Burdened.
DULID. - ? ?
SORRIOLENEN. - ? ?
MEGALAK. - Hebrew. Cutting off.
ANAGOTOS. - Perhaps Greek - ? Conducting.
SIKASTIN. - ? ?
PETUNOF. - Coptic. Exciting.
MANTAN. - Hebrew. A gift.
MEKLBOC. - Perhaps Hebrew - ? Like a dog.
TIGRAFON. - Perhaps Greek - ? Capable of writing any matter.
TAGORA. - Coptic. Assembly.
DEBAM. - Perhaps Hebrew. Strength.
TIRAIM. - Hebrew. Filling up.
IRIX. - Greek. A hawk or falcon.
MADAIL. - Perhaps Hebrew. Drawing out from, consuming.
ABAGIRON. - Perhaps Greek - ? Gathering together.
PANDOLI. - Greek. Altogether a slave; or perhaps from Greek and Latin - possessing all wiles.
NENISEM. - Perhaps Hebrew - ? Wavings, displayings.
COBEL. - Hebrew. A Chain.
SOBEL. - Hebrew. A Burden.
LABONETON. - Perhaps from Greek, LAMBANO, = to grasp, or seize.
ARIOTH. - Hebrew. Lioness.
MARAG. - Hebrew. To drive forward.
KAMUSIL. - Hebrew. Like a rising or elevation.
KAITAR. - Perhaps from Hebrew, KThR, = a crown or summit.
SCHARAK. - Hebrew. To wind or twine about.
MAISADUL. - ? ?
AGILAS. - Perhaps Greek - ? Sullen.
KOLAM. - Hebrew. Shame; to be ashamed.
KILIGIL. - ? ?
CORODON. - Perhaps Greek - ? a lark.
HEPOGON. - Perhaps Greek - ? a saddle-cloth.
DAGLAS. - ? ?
HAGION. - Greek. Sacred.
130
www.deeptrancenow.com
EGAKIREH. - ? ?
PARAMOR. - Perhaps the same as the modern word paramour:- a lover.
OLISERMON. - Perhaps Greek and Latin - ? Of short speech.
RIMOG. - Perhaps from Hebrew, RMK, = a mare.
HORMINOS. - Greek. A stirrer up.
HAGOG. - Hebrew. The name of Gog, with the definite prefix "Ha".
MIMOSA. - Perhaps Greek. Meaning imitator. "Mimosa" is also the name
of a shrub.
AMCHISON. - ? ?
ILARAX. - Perhaps Greek - ? Cheerful; gay.
MAKALOS. - Perhaps Chaldaic - ? Attenuated, wasted.
LOCATER. - ? ?
COLVAM. - Perhaps from a Hebrew root, signifying "shame".
BATTERNIS. - ? ? Perhaps derived from Greek, BATTARIZO, = to use
vain repetitions, to babble.
THE SERVITORS OF ASMODEUS.
ONEI.- Greek, ONE. Purchase; buying.
ORMION.- Perhaps Greek - ? Moored, fastened securely.
PRECHES.- Perhaps Greek, from PRETHO, "to swell out".
MAGGID.- Hebrew. Precious things.
SCLAVAK.- Perhaps from Coptic, SzLAK, = Torture, pain.
MEBBESSER.- Either from Hebrew, BShR, = flesh, or Chaldee, BSR, =
to reject.
BACARON.- Hebrew. Firstborn.
HOLBA.- Hebrew. Fatness.
HIFARION.- Greek. A Pony or little horse.
GILARION.- ? ?
ENIURI.- Perhaps Greek. Found in.
ABADIR.- Hebrew. Scattered.
SBARIONAT.- Perhaps Coptic - ? a little friend.
UTIFA.- ? ?
OMET.- Hebrew. A neighbour.
SARRA.- Coptic. To strike.
THE SERVITORS OF BEELZEBUB.
ALCANOR.- Probably Hebrew and Arabic - ? a harp.
AMATIA.- Greek. Ignorance.
BILIFARES.- Hebrew. Lord of Division.
131
www.deeptrancenow.com
LAMARION.- ? ?
DIRALISEN.- Greek. The ridge of a rock.
LICANEN.- Perhaps from Greek, LIKNON, = a winnowing fan.
DIMIRAG.- Chaldaic. Impulsion, driving forward.
ELPONEN.- Perhaps Greek - ? Force of hope.
ERGAMEN.- Greek. Busy.
GOTIFAN.- Probably Hebrew, expressing the idea of crushing, and
turning over.
NIMORUP.- ? ?
CARELENA.- Perhaps Greek, from KAR, = Hair, and LAMBANO, = to
seize.
LAMALON.- Perhaps Hebrew. Declining, turning aside.
IGURIM.- Hebrew. Fears.
AKIUM.- Hebrew. Sure.
DORAK.- Hebrew. Proceeding, walking forward.
TACHAN.- Hebrew. Grinding to powder.
IKONOK.- Greek. Phantasmal.
KEMAL.- Hebrew. Desire of God.
BILICO.- Perhaps Hebrew - ? Lord of manifestation.
TROMES.- Greek. Wound or disaster.
BALFORI.- Hebrew. Lord of producing.
AROLEN.- Perhaps Hebrew - ? Strongly agitated.
LIROCHI.- Hebrew. In tenderness.
NOMINON.- Greek. Conventional.
IAMAI.- Hebrew - ? Days, periods.
AROGOR.- Probably Greek - ? a helper.
HOLASTRI.- Perhaps from Coptic, HOLSz, = to surround.
HACAMULI.- Hebrew. Withering, fading.
SAMALO.- Probably Hebrew. His image.
PLISON.- Perhaps Greek, from PLEO, to swim.
RADERAF.- Perhaps Greek - ? a rose-bearer.
BOROL.- Probably from Hebrew, BVR, = a pit, to bury.
SOROSMA.- Perhaps Greek. A funeral urn.
CORILON.- ? ?
GRAMON.- Greek, from GRAMMA, = Writing.
MAGALAST.- Greek. Greatly, hugely.
ZAGALO.- Perhaps Greek, from ZAGKLON, = a reaping-hook.
PELLIPIS.- Perhaps Greek - ? Oppressing.
NATALIS.- Latin. A birthday, nativity, natal.
NAMIROS.- Perhaps Coptico-Greek - ? Naval, Nautical.
ADIRAEL.- Hebrew. Magnificence of God.
132
www.deeptrancenow.com
133
www.deeptrancenow.com
134
www.deeptrancenow.com
135
www.deeptrancenow.com
136
www.deeptrancenow.com
(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 you to do the same, keep well from becoming obstinate
therein, for you would in such a case ever repent it.
(5) 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 Belial 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.
(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 far
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.
(11) If the operations can be performed by the familiar spirits, it is not
necessary to employ others therein.
137
www.deeptrancenow.com
(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 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
reread 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 should 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
138
www.deeptrancenow.com
they will propound so many affairs and things at once as to confound and
trouble the mind.
(19) 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 little.
(20) Without reasons of the very last importance, the four princes or the
eight sub-princes should never be summoned, because we must make a
great distinction between these and the others (who are inferior to them).
(21) In operating, as rarely as possible insist upon the spirits appearing
visibly; and thus you will work 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, and especially the vices of debauchery,
gluttony, and drunkenness.
(26) Having completed the operation, and being now the possessor of the
true wisdom, you shall fast three days before 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.
139
www.deeptrancenow.com
(28) During the three days on which you constrain 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 willingly 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 perform this operation in a town, you should take a
house which is not at all overlooked by anyone; 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 you can take
exercise.
(33) 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.
140
www.deeptrancenow.com
(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 florins, or their value, the
which 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, O 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 blasphemy. 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
is not necessary (in all cases) to use written symbols, but it may suffice 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 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 is 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 matter; 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 they
comprehend by perceptible signs the wish of the person in question.
141
www.deeptrancenow.com
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 to begin to operate. Thus did
Abramelin in Egypt, Joseph in Paris, and as for myself, I 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 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 for 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
142
www.deeptrancenow.com
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.
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 demands.
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,
you shall put on over it the silken vestment and the girdle, and after that
the crown, taking the wand in your hand, and placing yourself at the side
of the altar towards the terrace. Then, holding the wand, conjure in 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 symbol of the operation which
you desire, together with the names of the spirits capable of putting the
same into 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 symbols be given, make them take oath
upon them all. This being done, you can dismiss them in 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
143
www.deeptrancenow.com
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 befall 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.
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. (To 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 operations, as
regardeth metals especially.)
144
www.deeptrancenow.com
145
www.deeptrancenow.com
Chapter IX. (To transform animals into men, and men into animals,
etc.)
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 XXIII. (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.)
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 operations, as
regardeth metals especially.)
Chapter IX. (To transform animals into men, and men into animals,
etc.)
Chapter XVI. (To find and take possession of all kinds of treasures,
provided that they be not at all magically guarded.)
146
www.deeptrancenow.com
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 II. (To obtain information concerning, and to be
enlightened upon all sorts of propositions, and all doubtful
sciences.)
Chapter III. (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 free, in
whatsoever form.)
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 XVII. (To fly in the air, and travel any whither.)
Chapter XXVII. (To cause visions to appear.)
Chapter XXIX. (To cause armed men to appear.)
Chapter XXVI. (To open every kind of lock without key, and without
making any noise.)
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.)
Ariton performeth:
147
www.deeptrancenow.com
Amaimon (performeth):
Astarot (performeth):
Magot (performeth):
Asmodee (performeth):
Belzebud (performeth):
Chapter IX. (To transform animals 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 familiar spirits, namely:
148
www.deeptrancenow.com
149
www.deeptrancenow.com
150
www.deeptrancenow.com
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 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.)
151
www.deeptrancenow.com
I can in truth both say and affirm that a man who hath just died is divided
into three parts, viz.: body, soul, and spirit. The body returneth unto the
earth, the soul unto God or unto the Devil, and the spirit hath its 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 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; seeing 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 move
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
for the Duke of Saxonia, who had only children who were minors, and the
eldest was between twelve and thirteen years of age, unfit for the
government and management of 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 oneself invisible unto every person.)
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
152
www.deeptrancenow.com
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 Magot,
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, which hath soon hunger again, seeing
that this (food) giveth no strength to the stomach. Know also that none of
these (viands) can remain visible for more than twenty-four 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 of a
particular operation, and the spirit will at once show it unto you, of
whatsoever kind, or after whatsoever fashion, it may be. Then shall you
place the symbol which is referable unto it thereon, and it will no longer
be possible for it to disappear into the ground, nor for it to be carried
away. Furthermore, the spirits destined unto the guard of this treasure will
flee, and you can then dispose of it as you wish, and take it away.
153
www.deeptrancenow.com
154
www.deeptrancenow.com
Chapter XXI. (To transform oneself, and take different 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 were it some (ordinary) necromancer who was
transformed by the working of some diabolical art, he would soon be
discovered (by you). It is certain, however, that if 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 evil, for with the symbols herein we
can cast spells, and work every kind of evil; we should not avail ourselves
hereof.)
All these symbols are to be either buried in the ground, or placed under
doors, steps, or buried under paths and other places by which people do
pass, or whereon they lean; 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, 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
155
www.deeptrancenow.com
(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 yourself 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 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 from 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 method, and
they only have power to execute their end in proportion to the tributes,
sacrifices, and pacts, rendered in return, which latter evidently bring about
the loss of the soul, and very frequently that of the body as well.
156
www.deeptrancenow.com
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 of vile earth, command him who is a spirit, and who was created
noble, and an angel (as well); and also that it is necessary 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 to obey, he, who had the
greatest difficulty in submitting himself unto his Creator. And yet,
notwithstanding all this, he is obliged by his most profound humiliation,
and by his most severe suffering, to 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 forever 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 but 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 CXXXVII, which beginneth: "Confitebor Tibi Domine, in toto corde
meo," "I will give thanks unto Thee, O Lord, with mine whole heart," etc.
And, on the contrary, when you shall convoke for the first time the four
chief spirits, you shall say Psalm XC: "Qui habitat in adjutorio Altissimi,"
"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 and silver as one may wish, both
to provide for one's necessities, and to live in opulence.)
And whereas I have allowed the twenty-eighth 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
157
www.deeptrancenow.com
your purse, and you will there find seven pieces of the class of money
which you 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 I 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 commencement of the operation, you shall observe
that hereinbefore laid down; but should the illness become very much
worse, so that remedies 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. And 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 through
pure caprice, you ought never to think further of (recommencing),
because we must not make a mock of God.
158
www.deeptrancenow.com
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 Adonai, the true and only God, we have
finished this book in the best order and with the best instruction which has
been possible to me. Know also that it is only in God that you will find the
sole and certain way to arrive at the true 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 anything 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 operation, 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 myself of
eloquent but peculiar expressions, which those who write such works
usually make use of and even then not 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 transcribe and imprint it in your memory. Render then
159
www.deeptrancenow.com
your thanks unto the Lord God almighty, and never forget my faithful
advice, even unto the day of your death. 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!
(2) 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 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. (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
160
www.deeptrancenow.com
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 adjutorium Altissimi," etc.,
"Whoso dwelleth in the aid of the Most High," etc. -- because this Psalm
possesseth so 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 hath granted unto us.
So be it!
161
www.deeptrancenow.com
SACRED MAGIC
WHICH GOD GAVE UNTO MOSES, AARON, DAVID,
SOLOMON, AND OTHER
SAINTS, PATRIARCHS, AND PROPHETS; WHICH TEACHETH
THE TRUE DIVINE WISDOM.
BEQUEATHED BY ABRAHAM UNTO LAMECH HIS SON.
TRANSLATED FROM THE HEBREW.
1458.
162
www.deeptrancenow.com
163
www.deeptrancenow.com
164
www.deeptrancenow.com
165
www.deeptrancenow.com
166
www.deeptrancenow.com
Under (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.
These magical symbols of this third book consist solely of squares of
letters, which may be 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 letters are placed separately in the vacant part of the square.
It will be remarked that in nearly all cases these names arranged in the
squares represent generally the effect to be produced, or in other words
are simply the Hebrew or other appellations of the result to which the
square is to be applied. At the beginning of each chapter is placed a
numbered list of the effects to be obtained by the use of each symbol
there given. Then follow the squares themselves.
In the original Ms. these squares have been also numbered to correspond
with the list at the beginning of each chapter, but from the evident
difference in the ink this has been done later, though the handwriting is
the same. I think also that in several cases the numbers to the squares
have been misplaced; and though usually the natural sequence of 1, 2, 3,
4, 5, 6 is adhered to, yet occasionally they are in a more irregular order,
as in the fifth chapter, for example, where they run thus:- 3, 4, 5, 6, 1, 2,
7, 8, 9, 10, 11, 12.
The squares in the original Ms. are all of the same size, subdivided
according to the exigences of the case, though convenience of printing
has prevented this equality of size being adhered to in the present work.
In most instances the gnomons and borders are ruled off from the vacant
part, but this rule is not adhered to in all cases in the original Ms. The
167
www.deeptrancenow.com
letters in the squares are Roman capitals. In some few instances two
letters are placed in the same small square, or subdivision, of the larger
square.
Notes to chapter I.
(a) The symbols of this chapter are manifested only by the angels or by
the guardian angel.
(b) 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.
(d) Take the symbol in your hand, place 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.)
(e) 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. -- It seems rather
derived from the Hebrew MLVN = a diversity of things, or matters. -IRAGO 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 = fullness, 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 is a square of 49 squares, and is also a complete specimen of
double acrostic. THIRAMA from Chaldee TIRM = strongly-defended
places, or citadels. HIGANAM from Hebrew or Chaldee GNN or GNM = to
defend. IGOGANA, perhaps from Hebrew GG = a roof or covering or
protection from above. RAGIGAR, perhaps from Chaldaic ROO (it must
be remembered that, though I here transliterate the letter Ayin by O, it has
really the power of a Gh as well; it is a sound difficult of comprehension
by a non-Orientalist); = to break up, or breach. ANAGOGI probably from
168
www.deeptrancenow.com
169
www.deeptrancenow.com
170
www.deeptrancenow.com
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, viz., 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 alphabet is treated as having a complete sphere of
hieroglyphic meanings of its own; whence the most important ancient
Hebrew names and words can be treated by the Qabalistic initiate as in
fact so many formulas of spiritual force. I have been thus lengthy in
explanation in order that the reader may have some idea of the reason of
the construction and use of these magic squares.
171
www.deeptrancenow.com
172
www.deeptrancenow.com
173
www.deeptrancenow.com
friable earth; but is probably here derivable rather from the Hebrew PLH,
meaning to classify or 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 49 squares. EKDILUN may be from the Greek
EKDEILON, which means, "not afraid of"; from EK in composition, and
DEILON, frightened, cowardly.
174
www.deeptrancenow.com
175
www.deeptrancenow.com
176
www.deeptrancenow.com
177
www.deeptrancenow.com
178
www.deeptrancenow.com
179
www.deeptrancenow.com
180
www.deeptrancenow.com
181
www.deeptrancenow.com
182
www.deeptrancenow.com
Notes to chapter V.
(a) The symbols of this chapter are manifested only by the angels or by
the guardian angel.
(b) ORIENS, PAIMON, ARITON, and AMAYMON execute the operations
hereof by means of their common ministers.
(c) 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
afore-mentioned spirits.
183
www.deeptrancenow.com
(d) 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.
(e) 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 ONQ 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 36 squares, and is in the MS. placed sixth in
order. CEPHIR in Hebrew means KPIR a young lion; and this square
should probably therefore 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 squares taken from a square of 25 squares. PARAS = Hebrew
PRSh, a 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. 5 is a gnomon of 9 squares taken from a square of 25 squares.
RACAH is apparently from the Hebrew RQH meaning vain, empty; and
does not seem to have any particular reference to 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 from the dative plural of the Greek word KUON = 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 is a 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. 9 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 = my
God. SEPES ? ShPS = the hair on the lip, the moustache. RESEN = RSN
Heb., = 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 11. No. 11 is
a square of 25 squares. KALEF = KLP, Hebrew, a hammer. ARARE from
184
www.deeptrancenow.com
Hebrew ARR to curse, cursed. LAMAL perhaps means "in speaking" from
MLL, Hebrew, to speak. No. 12 is a gnomon of squares taken from a
square of 9 squares. KOBHA = perhaps Hebrew KBH = to extinguish.
185
www.deeptrancenow.com
186
www.deeptrancenow.com
187
www.deeptrancenow.com
188
www.deeptrancenow.com
189
www.deeptrancenow.com
190
www.deeptrancenow.com
191
www.deeptrancenow.com
192
www.deeptrancenow.com
193
www.deeptrancenow.com
194
www.deeptrancenow.com
(c) The familiar spirits cannot execute the operations of this chapter.
(d) Let the being, whether man or animal, see 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, place the symbol
upon the head and strike it sharply with the wand, and the spirit will make
things resume their ordinary condition.
(e) No. 1 is a square of 49 squares. IEMIMEI is evidently from Hebrew
IMIM = mules. A very perfect acrostic.
No. 2 is a square of 49 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 tusk of an
elephant". But ChZIZ = a wild boar, whence this square should perhaps
be numbered 4.
No. 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 thick-skinned limbs. If so,
this square should be numbered 3.
No. 5 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, stone; root of SQL, to
stone.
195
www.deeptrancenow.com
196
www.deeptrancenow.com
Notes to chapter X.
(a) The symbols of this chapter are manifested only by the angels, or by
the guardian angel.
197
www.deeptrancenow.com
198
www.deeptrancenow.com
199
www.deeptrancenow.com
(c) The familiar spirits cannot execute the operations of this chapter.
(d) 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. 1 is a square of 16 squares. COLI, probably from Hebrew KLI,
meaning the whole, in the sense of the whole Universe.
No. 2 is a square of 36 squares. SEARAH, perhaps from Hebrew SORH,
a whirlwind; or perhaps from ShORH = 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 49 squares.
KEHAHEK is probably from Hebrew KHCh, meaning to conceal, obscure,
or shut up.
200
www.deeptrancenow.com
201
www.deeptrancenow.com
202
www.deeptrancenow.com
203
www.deeptrancenow.com
204
www.deeptrancenow.com
205
www.deeptrancenow.com
206
www.deeptrancenow.com
207
www.deeptrancenow.com
208
www.deeptrancenow.com
209
www.deeptrancenow.com
210
www.deeptrancenow.com
211
www.deeptrancenow.com
212
www.deeptrancenow.com
213
www.deeptrancenow.com
214
www.deeptrancenow.com
215
www.deeptrancenow.com
216
www.deeptrancenow.com
217
www.deeptrancenow.com
218
www.deeptrancenow.com
219
www.deeptrancenow.com
220
www.deeptrancenow.com
221
www.deeptrancenow.com
222
www.deeptrancenow.com
223
www.deeptrancenow.com
224
www.deeptrancenow.com
225
www.deeptrancenow.com
hour, then take it away, and keep it for use upon another occasion. But if
it be an internal malady, you must place the symbol (the written part
downwards) upon the bare head of the patient. These symbols may be
seen and examined without any danger, yet it is always better that they
should neither be seen nor handled by any other person than yourself.
(e) No. 1 consists of 20 squares taken from a square of 49 squares.
TSARAAT = "a stroke or plague; the leprosy".
No. 2 consists of 4 squares from a square of 16. BUAH signifies "to clear
away".
No. 3, a square of 64 squares. METSORAH signifies "flowing sores or
ulcers".
No. 4 is a square of 36 squares. RECHEM means "closely seizing".
No. 5 is a square of 25 squares. ROKEA signifies general evil.
No. 6 is a square of 25 squares. BETEM = "the internal parts".
No. 7 is a square of 36 squares. BEBHER = "in purifying or cleansing".
No. 8 is a square of 25 squares. ELEOS, the Greek word HALS = "the
sea from its saltness". ELOS means "calm still water".
No. 9 is a square of 49 squares. KADAKAT means "vertigo, turning of the
head".
No. 10 is a square of 49 squares. ROGAMOS from Latin Rogamus, "we
pray".
No. 11 is a square of 25 squares. SITUR means "secret".
No. 12 is a square of 36 squares. HAPPIR means "to shatter or break".
226
www.deeptrancenow.com
227
www.deeptrancenow.com
228
www.deeptrancenow.com
229
www.deeptrancenow.com
230
www.deeptrancenow.com
(d) Name aloud the person or persons by whom you wish to be loved,
and move the symbol under whose class they come. But if it be not for
yourself that you are operating, but for two or more other persons,
whether for love or for hatred, you should still name such persons aloud,
and move the symbols of the class or classes under which they come.
Also, if possible, it is a good thing to touch them with the symbol, on the
bare skin, if you can.
Under this heading are included all classes of good-will and affection,
among the which Abraham says that the most difficult thing is to make
oneself or others beloved by religious persons.
(e) No. 1 is a gnomon of 9 squares taken from a square of 25. DODIM
means "loves, pleasures".
No. 2 consists of 17 squares arranged like a capital letter E taken from a
square of 25 squares. RAIAH means "a female companion".
No. 3 consists of 13 squares taken from a square of 25 squares. MODAH
= "adorned as for a bridal".
No. 4 consists of 25 squares from a square of 49.
No. 5 consists of 29 squares taken from 49. ALMANAH = "a virgin";
hence evidently this should be numbered 4 and not 5, while probably
no. 4 should be here placed.
No. 6 consists of 26 squares taken from a square of 36 squares. CALLAH
means "a married woman, but especially a bride".
No. 7. A gnomon of 7 from a square of 16. ELEM means "a widow".
No. 8. A square of 25 squares. NAQID = "remote offspring".
No. 9. This has a strong likeness to the well-known SATOR, AREPO,
TENET, OPERA, ROTAS. It is a square of 25 squares. SALOM =
"peace".
AREPO = "he distils". LEMEL = "unto fulness". OPERA, "upon the dry
ground". MOLAS = "in quick motion," or perhaps better "stirring it up into
231
www.deeptrancenow.com
quickness, i.e., life". The former sentence is capable of a rather free Latin
translation, thus:
SATOR = The Creator.
AREPO = slow-moving.
TENET = maintains.
OPERA = his creations.
ROTAS = as vortices.
No. 10 is a square of 25 squares. DEBAM signifies "influential persons".
No. 11. Eight squares from a square of 16. AHHB signifies "to love".
BEAR signifies in Hebrew "to waste or consume".
No. 12. A square of 36 squares. IALDAH signifies "a girl".
No. 13 consists of 19 squares arranged like the capital letter F, and taken
from a square of 49 squares. BETULAH = a virgin.
No. 14 consists of 25 squares from a square of 49. IEDIDAH is from a
Hebrew root, signifying objects of love. DILOQAH means "to eagerly
pursue, or to burn as with a fever". DOQARCA = "pierced".
No. 15. Twelve squares from a square of 25. SAQAL means "a wise
person".
No. 16. A square of 36 squares. QEBHIR = "a protector".
No. 17. 14 squares from a square of 25. EFEHA means "passionate".
No. 18. A gnomon of 11 from a square of 36. TAAFAH = "to join together,
to connect".
No. 19 is a gnomon of 9 squares from one of 25 squares. SARAH means
"powerful, high in authority".
No. 20 is also a gnomon of 9 squares from a square of 25 squares.
CATAN = "to adhere closely".
232
www.deeptrancenow.com
233
www.deeptrancenow.com
234
www.deeptrancenow.com
235
www.deeptrancenow.com
236
www.deeptrancenow.com
237
www.deeptrancenow.com
238
www.deeptrancenow.com
239
www.deeptrancenow.com
240
www.deeptrancenow.com
241
www.deeptrancenow.com
242
www.deeptrancenow.com
243
www.deeptrancenow.com
(c) The familiar spirits can to an extent perform the operations of this
chapter.
(d) No especial instructions are given regarding this chapter by Abraham
the Jew.
(e) No. 1 consists of 12 squares taken from a square of 25 squares.
NAVEH means "a house or habitation".
No. 2 consists of 12 squares from a square of 25. QAQAH = "to make
void or empty".
No. 3 consists of 15 squares from a square of 49 squares. COMAHON
means "a stronghold".
No. 4 consists of a gnomon of 16 squares from a square of 36 squares.
BINIAM means "in affliction".
244
www.deeptrancenow.com
245
www.deeptrancenow.com
246
www.deeptrancenow.com
247
www.deeptrancenow.com
248
www.deeptrancenow.com
(b) Abraham does not state to what prince this operation is submitted.
(c) The familiar spirits cannot well execute the operations of this chapter.
(d) No especial instructions are given by Abraham regarding this chapter.
(e) No. 1 consists of 23 squares taken from a square of 81 squares.
NAHARIAMA means "a river of waters".
No. 2 is a square of 64 squares.
No. 3 is a gnomon of 9 squares from a square of 25 squares. MAIAM =
"abundant waters such as the sea".
249
www.deeptrancenow.com
250
www.deeptrancenow.com
251
www.deeptrancenow.com
252
www.deeptrancenow.com
253
www.deeptrancenow.com
254
www.deeptrancenow.com
255
www.deeptrancenow.com
256
www.deeptrancenow.com
257
www.deeptrancenow.com
258
www.deeptrancenow.com
259
www.deeptrancenow.com
260
www.deeptrancenow.com
261
www.deeptrancenow.com
No. 35 consists of 12 squares from 25. KELEF = "a dog," whence this
Square should probably be numbered 33.
262
www.deeptrancenow.com
263
www.deeptrancenow.com
(c) The familiar spirits can to an extent perform the operations of this
chapter.
(d) Place the symbol of the money you require in your purse, let it remain
there for a short time, then put your right hand into your purse, and you
will there find seven pieces of the class of money you have wished for.
This operation should not be performed more than three times in the day.
The pieces of money you do not use will disappear, which is why you
should not ask for several kinds of money at the same time. And if you
spend it, both you and those into whose hands it passes will find it
genuine.
In another place Abraham says, that once only in your life you may ask
your guardian angel for a large sum of money sufficient to represent a
fortune; and that he himself had done so and obtained his request.
(e) No. 1 consists of 17 from a square of 25 squares. SEQOR perhaps
here means money.
No. 2 consists of 10 squares from a square of 25. KESER may mean "a
collection or heap".
No. 3 consists of 19 squares from a square of 25. PESEP should be
probably BESPR = "much, many".
No. 4 is a gnomon of 9 squares from 25. MATBA probably means "let it
be forthcoming, bring forth".
264
www.deeptrancenow.com
265
www.deeptrancenow.com
266
www.deeptrancenow.com
267
www.deeptrancenow.com
268
www.deeptrancenow.com
269
www.deeptrancenow.com
270
www.deeptrancenow.com
thinking that I was putting it to good use in giving it unto a certain person
for whom I had great respect; God himself intervened and did not permit
my intention to be carried out, for that person began of his own accord to
wonder whether the matter were true or no, and he doubted it much,
believing that it was a fable, and did not have an entire faith therein; and
he made me comprehend by his discourse that he was not such an one
as I had thought. Furthermore it happened that he fell dangerously ill, and
I in my turn was reprimanded by my Angel who blamed me for the choice
I had made. The whole machinery of the Universe is maintained by faith;
and he who believeth not, suffereth the chastisement of his perfidy both in
this world and in the next. I could here say much more relating to our own
selves, but as thou wilt have to pass under the influence of thy holy
guardian angel, thou wilt be sufficiently instructed in his own good time,
and by himself, concerning these matters which be both delicate and to
be jealously guarded.
The Evil Spirit is so subtle, so keen, and so cunning, that that which he
cannot obtain at the time of the Conjuration, he will seek to have on other
occasions in offering thee his services. This is why the very first action to
take especially with thy familiar spirits, should be to command them,
never to say anything unto thee of themselves, but only to speak when
thou shalt interrogate them, unless it were to warn thee of matters which
concern either thine advantage or thine hurt. For if thou dost not limit their
liberty of speech they will tell thee so many and so important things, that
they will completely overcloud thine understanding, and thou wilt not
know what to believe, so that in the confusion of ideas they could make
thee prevaricate, and perhaps fall into irretrievable error. Never make
thyself to be greatly entreated in any matter wherein thou canst aid and
succour thy neighbour, and do not wait until he demandeth assistance
from thee, but seek to know to the full his need even though it be
concealed, and give him prompt aid. Also trouble not thyself as to
whether he be Turk, pagan,or idolater, but do good unto all those who
believe in a God. Be especially charitable towards those who are in
extreme want, prisoners, or sick, and let thine heart be touched, and
succour them generously; for God taketh pleasure in beholding the poor
succoured.
In the twenty-eighth chapter where it is treated of the way to have silver
and gold sufficient to supply one's needs on occasion; thou must know
that the quantity of gold or of silver of which thou hast then actually need,
will be at once brought unto thee, and thou canst use it for this occasion
271
www.deeptrancenow.com
only. And if thou usest it not within the twenty-four hours, this sum will
disappear and thou wilt no longer be able to avail thyself of it. Think not,
however, that this gold is but a phantasy, for if thou effectually expendest
it, and dost not endeavour to hoard the same, he who shall receive it from
thine hands can enjoy the same and expend it according unto his desire,
and the money will be real both for him and for others.
For once only mayest thou demand of thine holy angel the amount of gold
and of silver which thou shalt judge suitable unto thine estate and
conditions. My possessions were few, and I demanded of mine angel
three thousand thousand golden florins, and they were granted unto me.
Later I made such good use of the sacred science, and I understood so
well how to augment my goods, that at the present time, after having
married three daughters unto each of whom I gave a hundred thousand
(golden florins), as thou wilt see by the testament which I have made, I
am leaving in current money more than a million golden florins, besides a
large quantity of very valuable furniture. Had I been of noble birth I might
have demanded much more and have profited less. When anyone
demanded of me: "Eh! How have you managed to gain so much?" I would
reply thereto that it is a fine thing to know by certain knowledge how much
such or such a thing is worth here, and how much it is worth elsewhere,
that this year, wheat, barley, and other crops, will be cheap in Italy, and
dear in France, etc., etc.; and that commerce well managed, enricheth
any one.
As for what concerneth the manner of treating and commanding the
spirits, it is an easy thing unto whomsoever walketh by the proper paths;
and it is a very difficult thing for whomsoever through ignorance
submitteth himself unto them. I have heard say that there be some men
who pass for being famous herein, such as a certain blind man D'Acali, a
certain Bearli, a Peter D'Abano, and many others. Ah! how many of them
do but deceive themselves! I do not say that these men did not perform
extraordinary things; but it is necessary to note their manner of working,
for their science is imperfect, and their authority proceedeth not from God
by the intermediation of his holy angels, but proceedeth directly from
express pacts made with the Devil, and (acteth) by means of consecrated
books full of thousands of diabolical conjurations and impious Exorcisms;
in one word things which be contrary unto the commandments of God
and the peace of men. And with all this their operations be destined for
certain times and hours, and finally the demon carrieth away with him
their miserable Souls, which thing arriveth only too often. And yet it is the
272
www.deeptrancenow.com
science of these persons which causeth them to pass for famous wise
men.
In the first book I have made mention of those whom I had encountered in
my journeyings in Europe. The true commandment is that which
dependeth from God, and in which there is no dependence placed on any
spirit imaginable, for in employing them, if you make unto them the least
submission, the slightest prayer, or honour, you are rendering yourselves
their slaves, and they are in no way submitted unto you. The spirits have
so great knowledge that they comprehend very well by our actions what
dispositions we have, and understand our inclinations, so that from the
very beginning they prepare the way to make us to fail. If they know that a
man is inclined unto vanity and pride, they will humiliate themselves
before him, and push that humility unto excess, and even unto idolatry,
and this man will glory herein and become intoxicated with conceit, and
the matter will not end without his commanding them some pernicious
thing of such a nature that ultimately thence from will be derived that sin
which will make the man the slave of the demon. Another man will be
easily accessible to avarice, and then if he take not heed the malignant
spirits will propose unto him thousands of ways of accumulating wealth,
and of rendering himself rich by indirect and unjust ways and means,
whence total restitution is afterwards difficult and even impossible, so that
he who is in such case findeth himself ever the slave of the spirits.
Another will be a man of letters; the spirits will inspire him with
presumption, and he will then believe himself to be wiser even than the
Prophets, furthermore they will endeavour to lead him astray in subtle
points in matters appertaining unto God, and will make (that man) fall into
a thousand errors, the which afterwards when he wisheth to support he
will very frequently deny God, and his high mysteries. The causes and
matters whereof (the spirits) will make use to cause a man to waver are
infinite, especially when the man attempteth to make them submit to his
commands, and this is why it is most necessary to be upon one's guard
and to distrust oneself.
The true Commandment will be that which will be given when he who
commandeth shall have maturely reflected and considered who he is in
himself, and who he is who should serve and obey him. And if a mortal
man not having on his side the support of the power and will of the Lord
shall have sufficient force to command the spirits and to constrain them to
obey him; (they, namely) who have the same virtue and power, which
God hath granted unto them, they having lost nothing hereof; and they
273
www.deeptrancenow.com
also being spirits from God and herein differing from thee who art drawn
from the mire, as gold is from lead; and that their sin is notorious, for the
which they were chased from Heaven; figure also unto thyself, that a
Spirit which of his own nature is all vanity, would not be likely to submit
himself unto thee without a superior force (compelling him), neither would
he wish to obey thee nor to serve thee. He who shall reflect and reason
upon these particulars will know that all things come unto us from God,
and that it is he who wisheth and commandeth that the evil spirits should
be submitted unto us.
If then all things depend from the Lord, upon whom wilt thou, man, base
thyself so as to be capable of thyself (alone) to dominate the spirits? It is
certain that such an enterprise cannot succeed without the loss of thine
own soul. Then it is by the virtue of that God Who hath submitted them
under thy feet, that thou shalt command them, as will be precisely
ordained unto thee by thy holy angel. "Donec ponam inimicos tuos
scabellum Pedum tuorum." "Until I shall make thy foes thy footstool." (Ps.
109:1.) Also do not familiarise thyself with them; for they be not little pet
dogs. Adopt a serious tone and an air of authority, make them obey thee,
and be well ware of accepting the least offer which they shall make unto
thee of themselves; and treat them as their master, also without occasion
thou shalt never molest them, and order them to execute thy commands
from point to point without adding or diminishing in any way imaginable.
And when thou canst employ inferior spirits (in a matter), thou shalt in no
way make thy requests unto the superiors. Also seeing that all have not
the same powers, thou shalt take heed not to command unto one (spirit) a
thing appertaining unto (the office of) another; and because it would be
impossible for me to here write down in full the quality, virtue, and office
of each spirit, thou shouldest search this out for thyself and sharpen thy
faculties; and in the first demand which thou shalt make unto the four
spirits (who are) the supreme princes, and unto the eight sub-princes;
thou shalt demand the most skilful of the spirits, of whom thou shalt make
a register for convenience of the practice which I describe unto thee in
this third book where also thou wilt find the symbols of many spirits.
But seeing that the subjects of various erring humours (of mind) and other
occasions which arise daily be diverse, each man will procure for himself
those (spirits) which be of his nature and genius and fit for that wherein
thou wouldest employ them. And when thou shalt find an extreme
resistance unto operating, on the part of any spirit, after that thou shalt
have given him the necessary instructions, and that he cannot execute
274
www.deeptrancenow.com
that which thou hast commanded him; in such case thou shalt convoke
the superior spirits and demand of them others which may be better
capable of serving thee in thy need. And in all cases thou shalt avail
thyself of the power and command of thy holy angel.
Keep ever continually before thine eyes the fear of God; and seek to obey
his commandments, and those of thy holy angel, ever retain in thine heart
his holy instructions; never submit thyself unto the evil spirits in the
slightest degree even should it seem to be to thine own advantage and
unto that of thy neighbour (so to do). For the rest, be certain that they will
obey thee so perfectly and really, that there will be no operation however
great or difficult it may be, that thou shalt not bring unto a glorious
termination, the which I myself also have done. As regardeth the service
which thou shouldest render unto thy neighbour in his necessities, thou
shouldest perform it with zeal, and in no sense wait for him to ask it of
thee, and seek also to comprehend his needs unto the uttermost, so as to
be able to take sound action (therein). Thou shalt take heed to succour
the infirm and the sick and to work for their healing; and see that thou
dost not good works to attract praises and to make thyself talked of in the
world.
Also thou mayest make semblance of performing (thy cures) by prayers,
or by ordinary remedies, or by (the recital of) some Psalm, or by other like
means.
Thou shouldest be especially circumspect not to discover the like matters
unto reigning princes; and in this particular thou shalt do nothing without
consulting thy good angel; for there is a certain generation which is never
contented, and besides that which ariseth from simple curiosity, these
princes regard such (action) as a duty and obligation. Also it is a certain
fact that he who possesseth this Sacred Magic, hath no need whatever of
them. Further they are naturally inclined to ask of thee always things
prejudicial, the which if granted by thee would offend the Lord, and if not
they become your declared enemies. Now my opinion (is that it) would be
always (preferable) to render them what services you can from a
distance.
There is nothing which is so pleasing unto the angels as to demand
knowledge from them, and for my part I think there is no greater pleasure
than that of becoming wise when one learneth from such masters.
275
www.deeptrancenow.com
I both have exhorted, and do exhort unto a solitary life, which is the
source of all good; it is true that it is difficult to accustom oneself
thereunto; but once thou shalt have obtained the sacred science and
magic the love for retirement will come unto thee of thine own accord, and
thou wilt voluntarily shun the commerce with and conversation of men; for
the pleasure and contentment thou wilt enjoy when thou shalt be the
possessor of this science will be so great that thou wilt despise all
amusements, excursions, riches, and every other thing however attractive
such may be.
For once only will it be permissible to obtain property and goods
proportionate unto thy degree and estate; the which afterwards are to be
used by spending them liberally for thine own needs and those of thy
neighbour, sharing with him in his necessity the good things which God
shall have given (unto thee); for he who should employ these for evil ends
shall render himself incapable of obtaining from God any other grace and
benefit.
The child which one should choose for greater surety and success in (the
acquisition of) this sacred science should be born of a legitimate
marriage, and its father and mother should be also legitimate. It should be
from six to seven years of age, vivacious, and witty; it should have a clear
speech and pronounce well. Thou shalt prepare it some time before
commencing the operation and have it ready when the time requireth. I
myself am of opinion that there should be two (children) in case of any
accident which might happen, through sickness, or death, or other like
(hindrance). Thou shalt gain it over to thee by giving it puerile things to
amuse it, and have it ready when necessary, but in no way tell it anything
of what it is to serve for, so that if it be questioned by its parents it can tell
them nothing. And if it be a well-behaved child, it is all the better. We may
be certain that by this means we can arrive at the possession of the
Sacred Science; for where he who operateth faileth, the innocence of the
child supplieth (that which is wanting); and the holy angels are much
pleased with its purity. We should not admit women into this operation.
All the clothes and other things which have been used during the period
of the six Moons, you should preserve, if you intend to continue in the
same house wherein thou hast performed the operation, because they be
always good. But if thou dost not intend to use them more, nor yet the
oratory, thou shalt burn them all, and bury the ashes in a secret place.
It is now necessary to give unto thee a little light, and declare unto thee
276
www.deeptrancenow.com
the quality and value of the spirits, and in what thou canst exactly employ
them with surety of success. Thou must however take note that each
Spirit hath a great quantity of Inferior Spirits which be submitted unto him.
Also I wish to say that as regardeth things base, vile, and of little
importance the Superior Spirit will not execute them, but will cause them
to be executed by his Inferiors with all punctuality. And this mattereth not
unto him who operateth provided that his commands be fulfilled, and that
he be punctually obeyed.
277
www.deeptrancenow.com
278
www.deeptrancenow.com
nature, but thou shouldest nevertheless alway conserve over them that
domination which is proper unto him who operateth. In speaking unto
them thou shalt give them no title; but shalt address them sometimes as
"you," sometimes as "thou"; and thou shalt never seek out expressions to
please them, and thou shalt always have with them a proud and
imperious air.
There be certain little terrestrial spirits that are simply detestable;
sorcerers and necromantic magicians generally avail themselves of their
services, for they operate only for evil, and in wicked and pernicious
things, and they be of no use soever. He who operateth could, should he
so wish, have a million such, but the sacred science which worketh
otherwise than necromancy in no way permitteth you to employ such as
be not constrained by an oath to obey you.
All that hath hitherto been said and laid down should suffice, and it is in
no wise to be doubted that he who executeth all these matters from point
to point, and who shall have the right intention to use this sacred science
unto the honour and glory of God almighty for his own good, and for that
of his neighbour, shall arrive with ease at the possession thereof; and
even matters the most difficult shall appear easy unto him. But human
nature is so depraved and corrupted, and so different from that which the
Lord hath created, that few persons, if any, do walk in the right way; and it
is so easy to prevaricate, and so difficult not to fail in an operation which
demandeth the whole (soul of a) man in (its) entirety. And in order not to
intimidate in any way him who shall resolve to undertake this operation, I
am about here to set down in writing the difficulties, temptations, and
hindrances which will be caused him by his own relatives; and all this will
be occasioned by the evil spirits so as to avoid having to submit
themselves, and humiliate themselves, and subject themselves unto Man,
their greatest enemy, seeing that they behold him in powerful condition
arriving at the enjoyment of that eternal glory which they themselves have
foolishly lost; and their rage is so great and their grief so poignant, that
there is in the world no evil which they be not ready to work, if God were
to permit them, they being always attracted by the idea of the destruction
of the Human Race. Therefore is it necessary to take courage and make
a constant resolution to resist in all things with intrepidity, and to earnestly
desire to obtain from God so great a grace in despite of men and of the
demon. Also beforehand thou shouldest arrange thine affairs in such wise
that they can in no way hinder thee, nor bring thee any disquietude in the
period of the six Moons, during which time there will occur the greatest
279
www.deeptrancenow.com
possible attempts at assault and damage unto thee which the keen and
subtle Enemy will bring to bear upon thee. He will cause thee to come in
contact with evil books, and wicked persons, who by diabolic methods
and tricks will seek to turn thee aside from this enterprise, even though it
be already commenced, by bringing before thee matters which in
appearance will seem of the greatest importance, but which really be only
built up on false (and evil) foundations. To such annoying accidents thou
shouldest steadily oppose thyself, by following out carefully the ample
instructions which I have given thee, thus banishing them from thee with
calmness and tranquillity so as to give no chance to the Enemy of
exercising his fraudulent tricks to interrupt thee.
Thy relations also, astonished at thy manner of life and thy retirement, will
make every effort to attempt to find out the reasons thereof. It will be
necessary to satisfy them by words full of affection, and to make them
think that time which engendereth change, also causeth men who are not
altogether ignorant persons to resolve at times to live by themselves. This
hath been the cause why so great a number of good and learned men
have retired into desert places, so that being separated from their own
relatives and from the world they might live tranquilly in prayer and
orisons to render themselves more worthy to obtain through the Grace of
the Lord a Gift so great and so perfect.
I further approve of thy possessing a Bible in the vulgar language, and
also the Psalms of David, for thine own use. Some person may here
reply,
"I understand the Latin, and I have no need of the common language". I
answer him that when we pray we ought not in any way to embarrass the
mind by having to interpret the Psalms; for at such a moment we should
be as much united as possible to God; and even the Psalms being in the
vulgar tongue when one readeth them they imprint themselves better on
the memory; and this is the true manner of particular prayer, if the person
praying be illiterate, for in saying the Psalms in Latin he would not know
what he was asking of God.
In these three books we shall not find the slightest thing which hath not a
true and necessary foundation. And we should take the greatest care,
and keep ourselves as we would from a deadly poison, from commencing
this operation at all, if we have not made a firm resolution to carry it
through unto the end. Because (in the contrary case) some notable evil
280
www.deeptrancenow.com
would befall him who had (carelessly) commenced the operation, and
who would then only too well comprehend that we may not make a mock
of the Lord.
Should it happen that God by his will and commandment should visit thee
and afflict thee with some malady which should render thee incapable of
finishing the operation according unto thy wish, thou having already
commenced it; then shouldest thou like an obedient servant submit
thyself humbly unto his holy will and commandment, reserving his grace
unto the time pleasing unto his divine majesty to grant it thee. And thou
shalt cease from thine operation, so as to finish it on another more
favourable occasion, and meanwhile thou shalt devote thyself unto the
cure of thy body. And such a case ought in no way to afflict thee, for the
secrets of God are impenetrable, and he performeth, permitteth, and
operateth all things for the best and for our good, although it may be not
understanded of us.
Hereinafter will I set down the key of this operation, which is the only thing
which facilitateth this operation to enjoy the vision of the holy angels, by
placing the symbols given hereafter upon the brow of the child and of him
who performeth the operation, as I have said in the first book, to which
one can easily refer.
It is not fitting for me even to reveal a part of this science and its
properties; and to appropriate unto myself that which appertaineth unto a
person of a great mind and so far above me. In teaching it even, I have
far exceeded that which I should have done, in having given unto thee the
two last symbols, but what will not paternal love and affection do?
Endeavour only to obey me and to follow out my precepts from point to
point, according to the manner in which I have given them unto thee in
writing; keeping alway the fear of God before thine eyes. Also forget not
the slightest thing which I have said unto thee in these three books, for
with the help of God who ruleth and governeth all things, and reigneth
gloriously in Heaven and upon Earth, and whose divine justice shineth in
Hell; if thou hast recourse unto him and puttest all thy confidence in his
divine mercy, thou shalt obtain this holy science and magic whose power
is inexpressible. Then, my son! and whosoever may attain thereunto;
remember to praise and glorify the Lord, and to pray unto him that he may
be willing to deign and accord unto me his holy glory, the place of
veritable rest, whereof to me while yet in this valley of misery he hath
281
www.deeptrancenow.com
granted a large share through his goodness and mercy; and I pray the
Lord also that he may be willing to grant it unto thee also with his holy
benediction, and unto all those who by thy means will arrive at the
possession of this sacred magic, and who will use it according unto his
holy will. May God deign, say I, to grant unto such all temporal goods,
and a good death in his holy kingdom!
SO MAY IT BE!
End
282