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

t ‘fy Ta, ca 208," Tee Book or tit acs mH ) No. ois a Gnomon of 9 en aa sai ot Squares. take 25 Squares, CESEP means “ Silver”. This Square souk ore. * probably be numbered 1, or 8, or 18, No. 3 consists of a4 Squares from a Square of 49 Sida. 4 SEGILAH means “ Treasure ”, No. 4 consists of 10 Squares from a Square of 23.—NECOT ., means probably stamped money. No. § is a Square of 25 Squares MAGOT is the name of one of the Sub-Princes. No, 6 is a Gnomon of 10 from a Square of 16 Squares. AGIL may mean “a heap,” but also “a globular drop of dew ”, No. 7 is a Gnomon of 9 Squares taken oo a Square of 25 Squares. COSEN perhaps means “a golden No. 8 is a Gnomon also of 9 Squares taken Ga a Square of 25 Squares——-OTSAR means “ restraint ”. No. g is a Square of 36 Squares. BELIAL is the name of one of the four great chiefs of the Evil Spirits. No, 10 is a Square of 25 Squares.—ORION, the celebrated mythological name of the Greek hunter, and of the constellation, is perhaps used here as the name of a Spirit,

No, rt is a border of 10 Squares taken from a Square of 25 Squares, —KERMA means either “a cutting off” or else “a superinducing ”, No. 12 is a Square of 16 Squares, No, 13 is a Square of 49 Squares.-BICELON is perhaps from 1LHLM = Diamonds. The root [CL means “ abiding strength and hardness ”. Nu. iq is 2 border of 12 Squares fram a Square of 2§ Squares. SEGOR means respectively “to break forth” and “to shut in,” according as the root begins with S or SH. No. 1§ consists of 20 Squares from a Square of 49. No. 16 is a Square of 49 Squares, ASTAROT is one of the 8 Sub-Princes of the Evil Spirits. No, 17 consists of 10 Squares from a Square of 25 Squares. KONEH means “ possessions ”, No. 18 is a Gnomon of 9 Squares taken from a Square of 23 Squares. CAHIL means “ gathered together ”. No. tg is a Square of 36 Squares, ARITON is one of the 8 Sub- Pence of the Evil Spirits. No. 20 is a Square of 36 Squares. ORIMEL is evidently here used as the name of a Spirit, OIRIN is a Chaldaic word meaning Angelic Watchers over the Kingdoms of the Earth, ORION may also come from this word.

OF “ABRA-MELIN THE MAGE. 2 gag pees © fly in the Air and travel any whither. (1) In a black Clesal, (2) In a white Clouc., (3) In the form cf ar Pagle. (5)*In the form of a Crow (or Raven). (4) In the form of a Vulture. (6) In the form of a Crane. @O p Aik DiA/|R om ames A|RIA clailD o * Numbered in this Order in the Original MS. 14 R (a) The Symbols of this Chapter are manifested in part by the Angels, and in part also by the Evil Spirits. (6) ORIENS, PAIMON, ARITON, and AMAIMON execute the Operations hereof by means of their common Ministers, (c) The Familiar Spirits cannot well execute the Operations of this Chapter. (d@) Name the place aloud to which you wish to travel, and place the Symbol upon your head under the bonnet or the hat; but take well heed that it does not fall from you, which would be very dangerous. De not as a rule travel by night; and select a calm and serene day for the Operation. (¢) No, 1 is a Square of 25 Squares. TASMA implies protection. TRMS is the Hebrew word used in the verse, “Thou shalt go upon the Lion and the Adder”.

No. 2 consists of 8 Squares taken from a Square of 16. ANAN means “great labour ”. | No. 3 is a Square of 25 Squares.) HOLOP means “ to travel”. No, 4 is a Square of 16 Squares. ODAC means “to pass on from one place to another”, No. § is a Square of 25 Squares. ROLOR is perhaps from ROL “to move hurriedly ”. No, 6 is a Square of 25 Squares. NATSA means “to flee or fly quickly ”. oe ; +P VS Pi eg a ‘ : if Oy AgRA-MeLin THE: MAGE, O heal divers Maladies. (1) To heal Leprosy. (2) For chapped hands, etc. (3) For old Ulcers, (4) For pestilential diseases, (5) For inveterate Paralysis, (6) For Malignant Fevers. (7) For bodily pains. - (8) For Sea Sickness. (g) For Vertigo (and Giddiness). (10) For the “ Miserere"’* (a most violent and dangerous kind of colic), accompanied by dreadful vomiting. (12) For all kinds of Wounds. * So called from the Latin word “ to have pity,” because the Psalm “ Mtserere Mei Domine, “ Lord, have mercy upon me,” is supposed to be a charm against it. xe oo ee wes Phe ta wy atts, z: age ty aS t Neat Ea 4 N * 2 « a ' 1 f

an oat « ‘ pm ge 4 e 4 cans 7 Se eee % 4 oN, “ Fang k beaker dere oF raed 8: “OF THE SACRED i, F 3 “ N 1 Fe ‘ 7 i ? me Se wt : ‘ oe Fj I ? > . ’ rm 4 ee 7 uN » r Paes J e °° OF ABRA-MELIN' THI Mace,’ Bag: (10) (2) The Symbols of this Chapter are manifested only by the Angels or by the Guardian Angel. (4) AMAIMON performs the Operations hereof. (¢) The Familiar Spirits can to an extent perform the Operations of this Chapter. (2) The bandages of the sick person having been undone and cleaned, and the unguent, the compresses, and the bandages having been replaced, put the Symbol upon them and leave it for about a quarter of an 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.— 214 . ‘Tue Book or THE Sacrep Macic” . 240.5 These Symbols may Te seen and seamined without any y age | it is.always better th.t they should neither be seen nor handled by any other Reais thi.n yourself.

(¢) No. 1 con.ists of 20 Squares taken from a Square of 49 Squares.—_TSARAAT = “a stroke or plague ; the leprosy ”. No 2 consiscs of 4 Squares from a Square of 16—BUAH signifies co 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. ; 3 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 ”. Iwo, 8 is x Square of 25 Squares. —ELEOS, the Greek word HALS = “the Sea from its saltness”.—HLOS means “calm still water’ No. gisa Square of 4g Squares —-KADAKAT means “ vertigo, turning of the head”. No, 10 is a ale ‘of 49 Squares—-ROGAMOS from Latin Royamus. “we pray’ No, iLisa ‘Square of 25 Squares.—SITUR means “ secret”. No. 12 is a Square of 36 Squares,—-FIAPPIR means “to shatter WeOR every description of Affection and Love. (1) To be deloved by one’s Wife (or Husband). (2) For some especial Love. (3) To be beloved by a Relation. (4) For a Maiden in particular. (5: To acquire the affection uf a Judge. (6) To make oneself beloved by a Married person, (7) Po make oneself beloved by a Widow. (8) By a girl already promised in ae (9g) By a Maiden in general. ( 3) By some especial Prince. (11) By some especial King.

<f i 5 . +o gk aft . ft i & Bete Myr ba cae 3 ae ~ vy . Ny “ ? Moy y cre A ye ae _ ' ‘218 #1j|§« |. THE: OF "THE SACRED Maci¢ : j Get, Fk 2 a ae dj p Be , ‘ 3 -4 t . ye : ’ , a & (a) The Symbols of this Chapter are manifested in part ty the Angels, and in part also by the Evil Spirits. (4) Probably BELZEBUD performs this Operation ; as those of the Twentieth Chapter are submitted to him; and thee two Chapters are classed together by Abraham the Jew in his ipecial instructions, the one being the exact reverse of the other. | (c) The Familiar Spirits can to an extent perform the Opentions of this aps aut (2) Name aloud the person or persons by whom you wist to be loved, and move the Symbol under whose class they come. Bit if it be not for yourself that you are operating, but for two or morcother persons, whether for love or for hatred, you should still nam) such persons aloud, and move the Symbols of the class or classes finder which they come. Also, if possible, it is a good thing to toucl them with the Symbol, on the bare skin, if you can. Under this hiading

OF ABRA-MELIN THE Mace. ts ata 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 1 7 Squares arranged like a capital etter Ej 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 qo. No. 5 consists of 29 Squares taken from 49. ALMAN AH = * virgin’; hence evidently this should be mumbered 4 and not 5, while probably No. 4 should be here placed. No. 6 eae 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, EL EM means “a widow ”. No. 8 A Square of 25 Squares) NAQID = “ Remote offspring ”’, No. 9g. 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 inte quickness, fe., life”. se former sentence is capable of a rather tree Latin trauslation,

SATOR = The Creator. OPERA = his creations, ROTAS = As vortices. No. 10 is a Square of 25 Squares. DEBAM signifies “ influential persons”. No. 11. 8 Squares from a Square of 16. AHHB signifies “to love”, BEAR signifies in Hebrew “to waste or consume ”. so No. 12. A Square of 36 Squares. IALDAH signifies “a girl’ No. 13 consists of tg 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, ITEDIDAH 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. 12 Squares from a Square of 25. SAQAL means No. 16. A Square of 36 Squares. QEBHIR “a protector”. vaeg) Tae Book OF THE SacRED Macc: No. 17. 14 Squares from a Square of 25. EFEHA theans. ate" “No. 18. A Gnomon of ir froma Square of 36. TAAFAH =: 9: of 2 h authority ”. of 9 Squares from a Squares. 'CATAN = “to adhere closely”. MMMMBO excite every. Description of Hatred and Enmity, Discords, Quarrels, Contentions, Combats, Battles, Loss, and Damage.

(1) To excite Quarrels and Fights. (z) For Enmity in general. (3) For Enmities of Kings and of the Great. (4) For particular Enmities. ‘ (5) For Knmities among Women. (6) To cause a General War. (7) To rende: any one unfortunate in Combat. (8) To put Discord in an Army. (9) For a particular Discurd. (10) To sow Discord among Iiccleslastics, (11) For every description of Vengvance. (12) To cause Battles, Losses, etc. . OF ABRA-MELIN THE Mack: eek : F a TR ke ROT toe anes ce nee r) is AG, Ona ens ® r tae G ij B]o]R 1 (a) The Symbols of this Chapter are manifested in part by the Angels, and in part also by the Evil Spirits. (6) BELZERUD performs the Operations hereof. (c) The Familiar Spirits cannot well execute the Operations of this chapter. (¢) See instructions for Chapter XIX., which serve equally for that, and the present Operation. (e) No. 1 consists of 19 Squares irregularly arranged, and taken from a Square of 25 Squares - KANNA means “ jealous ”. No. 2 consists of 13 Squares from a Square of 25 Squares. —SELAK = “to cast down or prostrate ”. No. 3 consists of 18 Squares from a Square of 25.—ROQEN = implies “ persons in power”.

if + ay 3 , ; ae? J Ne 4 consists of 25 Squares from P Square of §9 - ATLITIS ye . se of the Greek adjective ATLETOS = “ insufferable, gt to be borne”. - _ - No, § consists of 1g Squares from a Square of 44 —-OTSAMAH a « bodily strength ”. es No. ‘5 consists of 21 froma Square of 25.—SINAH =" Histred ”, : No. 7 is a Gnomon of 9 Squares from a Square of 28. SATAN -js the Name of cne of the Chief Evil Spirits and has been claeivhere explained. No. 8 consists of 19 Squares in the form of a capital Fy, taken from a Square of 49 Squares - LOFITOS is evidently from the Greek LOPHESIS, meaning “rest, cessation from action (£¢. in this case military action) * No. g consists of 1 3 Squares arranged in the form of an F, and taken from a Square of 25 Squares—GIBOR = “strength, might, severi No 10 is a Square of 25 Squares. —NOKAM = “ vengeance ”’. No. 11 is also a Square of 25 Squares.—-KELIM = “ for all kinds of things ”. . No. 12 consists of 25 Squares from a Square of 49. -KERABAH = “assault, attack ”.

“oo. - . NOTES TO CHAPTER XXL 0 og - (a) The Symbols of this Chapter are manifested only by the “Evil Spirits, : - * & {8} MaGoT performs the Operations hereof. oO Pod ‘Fhe Familiar Spirits cannot well execute the Operations‘ of -tHS hapter. _- (@) This is rather a fascination than anything else. Take the Symbol desired in your left hand and stroke the face therewith. Abraham further observes that such an Operation performed by an ordinary Magician would be easily seen through by the possessor of the Sacred Magic; while on the contrary this latter would be safe from detection by ordinary Sorcerers. (e) The Student will note in these Squares the marked position of the Letter Q, as in many other cases where the effect aimed at seems to be rather a deception of the senses of others. No. 1 consists of 16 Squares from a~Square of 25. ZAKEN means “old ”. | No. 2 is a Gnomon of 16 Squares with the Letter Q added; from a Square of 72 Squares.—DISKENAH = “in the likeness of an old woman”, It is to be remarked that this Square is rather oblong, 8 Squares long by 9 deep.

No, 3 consists of 20 Squares from a Square of 49.—DISAKAN means ‘‘ to cover up or hide,” but were it DISAKAR it would mean * as one young”. No. 4 consists of 10 Squares from a Square of 25 Squares,— IONEK means “ thy dove ”. No. 5 consists of 16 Squares from a Square of 25.—BACUR= “a firstborn ”’. % aha te. : “1 og ‘ ee . ; SE HIS 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. (1) To cast Spells upon Men. (2) To bewitch Beasts, (3) To cast a Spcll upon the Liver. (4) This Symbol should never be made use ot. (5) To cast a Spell upon the Heart. (6) Upon the Head and other parts of the Body. i} s ' £ . 7 4 1a va ~ + m ro? 7 ' y x Ls fi 4 ct - a matt + t t Ot : ~ . ‘ ‘ t ‘ ‘ Se Re, , oy ; a aif eh 1 7 baa ro? a oo Y Noe a ' The Symbols of this Chapter are manifested only by the

| O; = > =| oo (2) The Symbols of this Chapter are manifested by the Evil Spirits only. (6) ASTAROT performs the Operations hereof. (c) The Familiar Spirits can to ar: extent perform the Operations of this Chapter. (2) No especial instructions are given regarding this Chapter by Abraham the Jew. (e) No, 1 consists of 12 Squares taken from a Square of .28 squares. N.AAVEH means “a house or habitation ”, No, 2 consists of 12 Squares from a Square of 25. QAQAH = “to make void or empty ”, No. 3 vonsists of 15 Squares from a Square of 49 Squares, COMAHON ineans “a stronghold ”, ( No. 4 consists of a Gnomon of 16 Squares from a Square of 36 Squares, BINIAM means “in affliction ”, Li ei x i he ro f « (Te par Beja, a ¥ Bae jeune ie ds. . ri i 4 a ‘ wr ii OF HELIN THE Mage can a ®, ” Se ts te oa Tee, O discover any Thefts that hath occurred. (5) Effects, such as Furniture. (6) Horses, and other Animals, het etotee Q'BINielBilalH i] R{t]N e/g i 1g x 'Q A B _ ee Le 5

BiM A| Q Al QA L| A is 230°) “THE ;BooK. or THE SacRED MacIC (a) he Symbols of this Chapter are manifested in part by the Angels, ani in part also by the Evil Spirits. (6) ARITON performs the Operations hereof; and MacoT also; but separately. (c} The Familiar Spirits can to an extent perform the Operations of this Chapter. (d@) No especial instructions are given by Abraham regarding this Chapter. (e) No. : consists of 22 Squares taken from a Square of 49 Squares. The meaning of KIXALIS is not apparent. No. 2 cousists of 16 Squares from a Square of 49. QENEBAH probably conve};’s the idea of gain or possession. No. 3 consists of 35 Squares from a Square of 81 Squares. QEDESELAN nniay signify things of value set apart. No. 6 (the succession of numbers here is irregular) consists of 14 Squares from a Square of 25 Squares. MOREH means “to rebel against, to disobey *. No. § consists of a Square of 25 Squares. CARAC means “ta involve or wrap up,” also “ garments, etc.” No. 4 is a Gitomon of 13 Squares taken from a Square of 25 Squares, TALAH means “a young lamb,” or “ kid,” according to whether its root terminates with Aleph or He.

” * The Squares are numbered in the above Order in the Original S, 7 a4 ae . pe * ve sca en ti % wd me —™) : yea ore = ' r t ‘ 1 a | ne MBO walk upon, and operate under, Water. (1) To swim for 24 hours without becoming wearied. (2) To remain under Water for 2 hours. (3) To rest upon the Water for 24 huurs. 232. THE Book o# THE SacreD Maaic, (#) The Symbols of this ie iad are manifested only by the Atigel, or by the Guardian Angel. (6) Abraham does not state to what Prince this Operation is submitted. , a (c) The Familiar Spirits cannot well execute the Operations of this Chapter. ae (@) No especial instructions are given by Abraham regarding this Chapter. (¢) 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. . os No. 3 isa Gnomen of 9 Squares from a Square of 25 Squares. MAIAM = “Abundant waters such as the sea”, mee) open every Kind of Lock, without a Key, mm and without making any noise.

(1: To open Doors. (2) To open Padlocks, (2) To open Larders (or Charnel- Houses), \4) To open Strong-boxes (or Caskets). (5) To open Prisons. (a) The Symbols of this Chapter are manifested in part by the Angels, and in part also by the Evil Spirits. "+ {6) AMAIMON and ARITON together perform the Operations of this Chapter, | (¢) The Familiar Spirits cannot well execute the Operations of this Chapter. 7 (@) Touch the lock you wish to open with the side of the Symbol which is written upon, and it will immediately open without 334 - Tue Book or THE SacrEeD Macic. noise or injury. When you wish to reclose it touch # with the side of * the Symbol! not written upon, and it will refasten and shew notracé of having been opened. — ie (e)} No, 1 consists of 14 Squares taken from a Square of 25 Squares. SAGUB signifies “exalted” or ‘lifted wo” {as an ancient portcullis might be) . No. 2 consists of 13 ‘Squares taken from a Square of 25 Squanés, a means “a confiring chain wrzathed or fastened round anyt ing . No. 3 consists of 15 Squares talen from a Square of 49 Squares, BARIACA = “a place for food to Fe put”.

No. 4 consists of 13 Squares from a Square of 25. SEQOR may mean either “to satisfy” or “to deal falsely,” according as it is spelt with Q or K. No. § consists of 25 Squares from a Square of 81. SHO cause Visions to appear. (1) To make trellis-work to be seen. (2) A Superb Palace. (4) Lakes and Rivers. (5) Vines with their Grapes. (8) Bridges and Rivers, (9) Woods and various Kinds of Trees. (10) Cranes, (i1) Giants. (12) Peacocks. (13) Gardens. (44) Wild Boars. (5) Unicorns. (16) Beautiful Country. (17) A fruit Garden (or Orchard). (18) A Garden with all kinds of Flowers. (19) To cause Snow to appear. (20} Different kinds of Wild Animals. (21) Towns and Castles. * , Ceo ‘ so ay rea PTE t tie ‘ i We yee ese B ier 2 ae ged ‘ oy JO ‘ 4 ar iS Dee ee ae t ¥} Bitte par : a ny oh oF ABRA- SLIN: THE oe | e e? aa ae ca ‘ el Various flowers. Gti Fountains and clear Springs (of Water) 30) Made and Falcons. (31) Foxes. * Numbered in this Order in the Original MS. wth | 4 : » an Othe ere a oa a i or Amea-Meuin THE .MAGE: eee ye 3 ts eal we oT ea fae 4, : ¢ a Sn ey : ‘ er 3

(c) The Familiar Spirits can to an extent perform the Operations of this Chapter. (2) No especial instructions are given by Abraham regarding this Chapter. . e) No. 1 consists of 13 Squares taken from a Square of 25 Squares. SELAC means “to cast down,” “to cut down or fell” (as trees). Perhaps thus signifying the cut wood with which a trellis is made. No. 2 consists of 13 Squares from a Square of 25 Squares. HESEB may mean the environs of a place. No. 3 consists of 19 Squares from a Square of 49 Squares. AODONIA, from Hebrew root ODN = ‘ Eden, a delightful place, etc.” No. 4 is a Square of 4g Squares. ATSARAH = either “a store-house or treasury ’’ or “to flow,” according to its derivation. No. 7 (the order of the numbering of the Squares is here changed) consists of 10 Squares taken from a Square of 25 Squares). SOREK means “to wind about”. No. 8 consists of 19 Squares from a Square of 8: Squares, AKROPOLIS is a Greek on signifying “ citadel”. No. 6 consists of 18 Squares taken froma get of 25 Squares. SELEG = “Snow,” whence perhaps this should be numbered 19 instead of 6.

No. § consists of 15 Squares from a Square of 49. AGAMAGA = " pools of water,’ whence this should probably be numbered 4 instead of 5. . ag oS Lape yf Aa Ps » pat rs FM “ wt 2 * 4, 4 oy % 4 ca ‘ ~ ae t ae oF q + 3 r tar c ve 7 = < he nt, 7 wv . s 4 a 2 Nov.9. consists of to Squares from a Square-.of 25 Squares. CAIOT is‘probably from CHAIOTH = “ Living creatares”,, It may: also mean covert, where living creatures abide. Perhaps it should be" numbered. 20, oO a rrr eee ee No. 10 consists of 11 Squares taken from a Square of 25 Squares. IAQEB probably means a bird of the crane species. No, 11 consists of 17 Squares taken from a Square of 49 Squares, MELUNAC = “Thy dwelling-place,” and perhaps this should be numbered 21. : _ No, 12 Consists of tr Squares taken from a ap sorb of 25 Squares. PERAC may mean “flowering gardens”. Perhaps this should be numbered ‘13. ) No. 15 consists of 16 Squares taken from a Square of 49 Squares. No, 14 is a Gnomon of 11 Squares from a Square of 36 Squares. OLELAH may mean “horned animals” or “tusked animals ”’.

No. 13 consists of 14 Squares taken from a Square of 49 Squares. KIKAION = a place where gourds grow. No, 16 is a Gnomon of g Squares taken from a Square of 25 Squares, MAKOR = “places digged ”. No. 17 consists of 21 Squares taken from a Square of 49 Squares, MIGIRAS = “a place where productive plants grow ”’. No. 18 consists of 12 Squares from a Square of 36 Squares. ES)/ MEL = “nich”. + No. 19 should probably be numbered 24. It isa Gnomen of 9 f, +a Square of 75 Scuares. ARIEH = “a lion”. ~ No. 20 consists of 19 from a Square of 49 Squares. LIMI- \ SS = “savaye (animals) ”. ‘ No. 21 consists «f 13 Squares from a Square of 25 Squares. . BAS probably means “ Horses,” and this Square should probably b jumbered 26 i'sstead of 21. | No, 22 coyists: of 18 Squares taken from a Square of 49 Squares. KIKIM('S = ‘ thistles,” and also “some kinds of flowers”. Wo. 23 consists of 15 Squares from a Square of 49 Squarcs. NESIKER Signijies fluids cf various kinds. ' No, 24 consists of 9 Squares from a Square of 25. DOBIH = “a bear,” and should evidently be otherwise numbered.

Wo. 2§ consists of 14 Squares from a Square of 49 Squares. No. 26 is a Gnomon of 9 Squares from a Square of 25 Squares. PARAH = “a heifer,” but also “ fruit, produce ”, No. 27 consists of 15 Squares from a Square of 4g. No, 28 consists of 10 Squares from a Square of 25. FANIN is probably from BN, and meaning “ Towns and Villages,” whence this should probably be numbered 21. FE: No. 29 consists of 8 Squares from a Square of 16. REEM = wet peed Tae 4 e] 7 FETS a 2 ‘ . pets See : +* 9 “f G t ae oe nk Unio and also beasts of ae heeve dnd: Buffaloes, te, ‘Perhap this Square answers for 15 as well, 9. 30 consists of a Gnomon of 13 Squares from a Square of 25 Saree AIAH = ra ious birds. | consists of ro Squares froma Square of 25. SUHAL at "a ackish lion,” whence this Square should be numbered a4) No. 32 consists of 18 Squares from a Square of 49. GIRIPES watcy mean “smal! beasts that run swiftly”. No, 33 consists of 10 Squares from a Square of 25. ARNEP should probably be ARNEB. It means “ a Hare,” whence this Square should | perhaps be numbered 32.

0. 34 isa Gnomon of 9 Squares from a Square of 25. AITAL probably means “wild goats ’’. No. 35 consists of 12 Squares from 25. KELEF = “a Dog,” whence this Square should probably be numbered 33. BO have as much Gold and Silver as one may wish, both to provide for one’s necessities, and to live in opulence. (1) To have coined Gold. (2) To have coined Silver. (3) To have Silver in small coins. (4) To have small change in Copper (or Bronze). 0O!| O| x i] | os x 244°. 3), Tab Book oF THe Sacren Macté (4) (a) The Symbols of this Chapter are manifested only by the Angels or by the Guardian Angel. (6) ORIENS alone performs this Operation. (¢) The Familiar Spirits can to an extent perform the Operations of this Chapter. | (¢) 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 yuu and those into whose hands it passes wil 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 furtune ; and that he himself-had done so and obtained his request, (¢) No. 1 consists of 17 from a Square of 25 Squares. SEOOR 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”. ~ “or ABRA-MELIN THE MAGE MeO cause Armed Men to appear. (1) To cause an Army to appear. a Armed Men for one’s defence. (3) To cause a Siege to appear. et wor 5 a5 r ny i othe : . vp a ‘ ay etae™ : : wat ify 246 ae THe. BOK z cin z ; : OF THER Sa ai am ont _(@) The Symbols of this Chapter are ‘manifested in part by ‘the Angels, and in part also by the Evil Spirits, eae

(8) OrreNs, PAIMON, AkKITON, and AMAIMON, execute the | Operations hereof by the means of their common Ministers, PAIMON . also performs this Operation alone. . | - “(¢) The Familiar Spirits cannot well execute the Operations of this Chapter. (2) No especial instructions are given by Abraham regarding this Chapter, by which Abraham says (in the First Book) that he himself had caused armed men to appear. (ec) No. ¢ is a Gnomon of 13 Squares from a Square of 49 Squares. MACANEH = ‘an encampment”, No. 2 consists of 19 Squares from a Square of 81. .MAHARA-° CAH perhaps means “an ambuscade ”’. No. 3 consists of 21 Squares from a Square of 81 Squares. mg cause Comedies, Operas, and every kind of Music and Dances to appear. (1) To cause all kinds of Music to be heard. (2) Music and extravagant Balls. (3) For all kinds of Instruments to be played. (4) For Comedies, Farces and Operas. + i a < tye po oF 4 od . ~ > 7: va > yes it 0 SOR. ABRA-MELIN THE MAGE,” : ie? TS 200 LGR ABS Ss r WLAGE, ‘ v4 state an Wd 1 A < ’ x Vay, 2 i oan ata : : ‘ Bins uae ee \ . i '

Ce ee) ee cp ee ae ee y ‘t 4 eae a a BA ; (a) The Symbols of this Chapter are manifested only by the Evil Spirits. ~ (6) MAGOT performs the Operations hereof. (¢) The Familiar Spirits can to an extent perform the Operations of this Chapter. (@\ No especial instructions are given by Abraham regarding ‘this Chapter. (e) No. 1 consists of 18 Squares from a Square of 49 Squares, NAGINAH = “a stringed instrument”, No. 2 consists of a Gnomon of 13 Squares from a Square of 49 Squares, MEKOLAH = “ Singing ”. Ng. 3 is a Gnomon of 13 Squares from a Square of 4g Squares. NIGIGEN = “ musical instruments,” probably. No. 4 consists of 21 Squares from a Square of 49 Squares. MECASEF means “ enchantment”. This finishes the list of Symbols set down by Abraham the Jew, the which I have given in their entirety ; but I must of my own initiative warn any who may endeavour to use these Signs, that unless animated by the purest and best motives they will find them react terribly against them; and that, if the preliminary period of Six Months’ preparation advocated by Abra-Melin be not observed, the Symbols will be practically worthless in their hands; for, as will be observed, the Names in the Squares for the most part are simply the statement of the ends desired to be accomplished thereby.

_ ., “in the Original MS. these woids “ Fin des Signes” are writtea in this manner across and within the two last Squares, —— Yor ta + a ee regs 248. THE Boox oF TH, ‘Sack “Magic ee Finally, I will quote the following passage from the “ Key. of Solomon the King" :-—, — ‘“ ACCURSED BE HE WHO TAKETH:THE NAME OF GOD IN Vain! ACCURSED BE HE WHO USETH THIS KNOWLEDGE UNTO AN Evin Enp. BE HE ACCURSED IN THIS WORLD AND IN THE WORLD TO COME. AMEN. BE HE ACCURSED IN THE NAME WHICH HE HATH BLASPHEMED !” Ir is certain that among all the Symbols which I have hereinbefore written down there be many which one can employ for evil (purposes) ; and I avow that (at first) I intended not to give them here at all; but thereafter I did make reflection in myself that I was working no evil ; for often the secret judgments of God permit disgrace, hindrances, infirmities, and other vexing accidents to happen unto Mortals, either to awake them trom the lethargy wherein they be sunk so that they recognise not their Creator, or else to give them an opportunity by their afflictions 0: increasing their merit. And although God can in no way do evil, but always good, nevertheless we cannot deny that occasionally He permitteth the Secondary Causes to act. Now the Executioners and Executors of the Divine Justice be the Evil Spirits.

Whence I conclude that although it may be in no sense advisable to work Operations for Evil, yet that there may arise, however, certain cases which do admit of and permit the same; as (for example) when it is necessary to save and defend one’s own lit, or to avert some great scandal or evil, or to prevent offensive acts which might be done against oneself, or to displease God and hurt one’s neighbour, as well as in just Wars, and other like cases. Yet it. is always best in such instances to govern yourself according to the counsel of your Holy Guardian Angel. I

er 1 ' 4 et ey UR Pe oe y 5 tw a _ * ‘oat net tN tee ‘ ro , BDA Rae # a 4 , he - 1 4 ; mo + 2 sy asd hy ices P Ns ; , ) et sy roy : ar pio." ‘ r ih Ay es J # ah 5 2 ' he te eer 4 tah . ki pros j ay a ; t ’ ee ; ay 7 : Py ra ve < a a « A , wg shoe : ‘ . ee * : ‘ have. ‘also written. these for the reason that God: hath 1 cay gas ‘9 iven unto Man free Will both in merit and demerit ; r, further, having finished the Operation, if thou shouldest wish (which I pray God not to permit)* to operate for Evil and to abuse the Grace which God hath granted thee, the Spirits would be only too ready to give and manifest unto thee the Symbols, and will nt willingly unto thee all that thou shalt demand of them. Concerning this matter I repeat unto thee,—Fear the Lord, love Him, and respect His Commandments with a good heart, and thou shalt live happy and contented upon Earth. = If thou considerest maturely what be the essential points of this Operation, thou shalt find that the first point is to make a firm, veritable, and real resolution to live in a truly edifying condition of modesty, and in retirement, as far as it shall be possible for thee so to do.

For Solitude is the source of many blessings, such as, to give oneself up to prayer, and unto the contemplation of things Divine; to flee evil conversations and occasions of sin ; to live in oneself; and to accustom oneself to continuing a life of such regularity. For if one were to go to present oneself before a King, what would one not do to appear before him with splendour and magnificence ; and what diligence and care would not one put in practice to prepare oneself hereunto. Now we must understand that the enjoyment and vision of the Angels of the Lord be infinitely shave the Princes of Earth, who in fact are but a vanity, a shadow, and vile dust of Earth. Now if to please these Mortal Princes one would almost commit idolatries; what ought one not to do to appear before the Holy Angels of God who represent the Grandeur of the Majesty of God. Let each one hold for a thing, sure and certain that the

*In the Original Qua Dien gneplaise. The Parenthesis is put by Abraham the Jew. i ae ” THE Book OF THE Skcrep Mada Grace which the Lord granteth unto us in '¢ avin. ‘ts ss this Sacred Science by the means and ‘intermediation of His Holy Angels is so great that none can fitly express it, ‘ft is certain that having obtained this Sacred Wisdom thou mayest dispose of it and communicate it unto three friends; but thou must not exceed this Sacred Number ofthe Terna on in such case thou wouldest be altogether deprived o One of the most meritorious: deeds in the sight of 7 Lord, is to share with one’s neighbour the goods which God hath given unto us; yet must we take note of that which God commanded unto Mosss, when He ordered him to give the Operation unto Aaron his brother, namely that he should receive as the Symbol of an Offering Ten Golden Florins, the which he should distribute unto Seventy-Two poor persons with his own hands, obliging them to repeat the Psalms which I have already mentioned in the Second Book, and which should be of the number of SeventyTwo. For if he who receiveth this Operation should not pertorm this Alms, the Operation would be void of value for him. Thou, not yet having the Authority to give it, without having received the Ten Golden Florins, thou must act like Mosgs, unto whom the Lord granted it on this condition, for him to give it unto his brother AARon.

IT have also described the precautions which we must take before granting this Sacred Science unto any ; and I repeat here that at least Six Months should transpire during which we should frequently test, and seek by conversations to sound, the inclinations of him unto whom we may be willing to give it; so as to know whether he be a reliable person, and also the object for which he demandeth and is anxious to obtain this Science. Now shouldest thou perceive that such an one is light and inconstant, and that he hath only vague ideas, and habits and manners which be not good, then | ‘SEE oe St, “Ghatt thou” temporiee. With: him fof atime; so 28.10 bring “ap causes, occasions, or. pretexts, so as not. t, give it. “into him, even shonldest thow already have. promise 1 it to jam. For it is better to undergo the displeasure of’ a Mortal Man than that of an Eternal God, from Whom thou hast received so great a Grace. I have, however, myself made trial hereof, for to -my great wonderment (once upon a time) when I was 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 tatters 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, ‘hould * In the Original “ Passer par les mains de” ; = “ pass chrough rise hands of”; but this translation would sound somewhat undignit In the Original “ Qua sont jalouses et delicates”. 1 ‘ mse Y ‘ Boyt 7 ‘ “41 7 + drt os ee wy Aya t ahiee at * e ate, ee) S a8 8 bee x La ’ a} aid d wos In % ‘ : " ; 1 1 1 wae be ye peg we oe ge ee Aron , . nr wae? «fag ‘ et , 1 it > . Sat . 5 3 7 ryt ; nie 2F- ef et P * ¥ 4 : b + » 4 * > wot a et 1 = U 4 . ' a . ‘ a ui : ’ Neg Py om 4 ‘be to command them, fever to say anything unto thee’ of themselves, but only to speak when thou shalt:inter-. “.

rogate them, unless it were to warn thee of matters which a Perit af 7 Ca alte Can bh Male. jet - 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 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

"Inthe Original “ Quils tofusqueront Lentend ” literally, “they will obfuscate thine understanding ”. TAs at 1 Son py w vat . " << arr . ar y an a 3 : + MG . + 1 . ? . t ot ' + ac yt ’ 5, > das. 3 Z x ad rar eae bs as ra oe ea e ~ s be oD f a hy Se “ : = i ant meee i : Ray SU i oe an A ? - r : * + \ y 4 nan es Dee ‘ 1 sate . ‘ ‘ ; { fe sk ow yd a F z ‘ * ‘ ‘ ae ro4 3 ‘ mp ® qi) uatoa é t we desire, and the money will be real both for hiny.and ‘for others. ) as _ | co a a oe 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 [ have made, I am leaving in current money more than a Million Golderm 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 any one 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, sach as a certain blind man D’AcaAtut, a certain Braru, a Perer D'Azsano,} and many others. Ah! how many of them do but deceive themselves! Ido not say that * Ia the Original : “ 3000 ms! florins dor”. _ f Yet Peter of Abano or Apona is always considered to have ‘been a great and powesfyl Magician. mot : ! wid te” Rigaidieg pot bt ale , a ~ pot ay. oe . 3 fae tt “OBST AE pas Sy fa & * al a Pee ? r .7 ’ : ry og wy aa wf ie mY Lf wy 3 . 1 2 Bo RY At, Oty ? ssp 35 1 , , , y “ Be gaye aT TYRRS ge . ’ 7 ' ; z x a miter es rr cet A Red + te § a ’ pe ¥ ; ‘a ' 7 ar F 4 iy Poe * ! pee t Hott ae : retyel 4 i : i PAIS : Peer ied oe yy % Pit ; tte 1 ris Pee — : 4 s “, : : 7 F ae hg as aa 7 ay . : ii ‘ . Pad 2 . 4 a! 4 he ss , he 43 7 a lage ees . ae es. at ‘ q 49 ‘ : d . ‘ ° 7 nen - ‘not rm nary ABS ; t ‘woo ; ry s ‘ a) 1 at 48 necessary to note their manner or w ng , for their . ‘s bf :

Science is imperfect, and ‘their Authority proceedeth not from Godby 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 awa with him their miserable Souls, which thing actives only too often. And yet it is the 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 aman 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-

* I cannot possibly see that the well-known “ Heptameron ” or “ Magical Elements” of Peter of Abano in any way counsels Pacts or deserves the above severe speeches of Abraham the Jew. | tyme AY very 7 age tak Satya vo 4 fe ohio cae Sh A eS ew. Ace ie een Se oe : spans £ . Sosa 2g ‘ i Hite pe ER ce ete sy tata ani ee he atte a aif é t A ORE we tw ot GF Tyla a we ft ie yi See VER Sate oe > i. g Pal i f ? nly = . ‘ Zz > por 7 ; +4 » en fh Lae if lee , om i ae ‘ ant et at aes es , wi ee rast ‘ PP th gt a be \ ne ie Yeas gy i fae ' oye : t t ee ee : ale a ne froin. wilt 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, go 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 wato 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 the:n 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 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

e 4 os : A . ¢ ~ ty u ~ 4 oe Se ‘ 7 it er “ . 1 ’ ‘ s ‘s 7 . ‘ ay “ * : 25ti ‘The Boox or THE Sacrtp MAGI. 9" ga SGM Lae : on ; io . eyed, 8 RARE 8 ‘ * 7 Eat v 3 ' 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, O 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 inimticos tuos scabellum pedum tuorum.” “Until I shall make thy foes thy footstool.” 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 .zeing 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-

* This whole sentence is most confusedly worded in the Original, ‘and I have endeavoured to render it as literally as circumstances would allow. . at P fog we 8 4 “a 5 a yoy OF ABRASMELIN THE (MAGE. os Ue 287. a 6 he sa ee 3 e+, ¢ di : cay i M . Ce whe © * ~ 4% 5 \ Pints , Bf a x ye i f 3 eet . Lod a t <e 4 ka 4 ; > . cen Princes’; “thou shalt demand’ the ‘most ' skilful of ‘the Spirits, of whom thou shalt: make :q register for convenience.of the practice which I describe unto thee’ in ‘this’"Fhird Bool: where also thou wilt find the Symbols | of manySpirits.' 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 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 unica 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 te 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

* This whole sentence is very badly worded in the Original, but I have endeavoured to render it as literally as possible. 2s8 °C TE BOOK oF THE SACRED MAG, “net good: works to attract “praises ‘dhl’ to make /thyselt: talked of in the world. Also thoy-mayest make semblance of performing (thy cures) ‘by prayers, or by ordinary. remedits, or by (the recital of) some psalm, or by other like means. | : 7 .' Thou shouldest be especially circumspect not to discover the like matters unto reigning Princes; and in: this particular thou shalt do nothing without megan's | thy Good Angel; for there is a certain generation whic is never contented, and besides that which ariseth from 4imple 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 J] think there is no greater pleasure than that of becoming wise when one learneth from such rnasters. 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 con~ tentment thou wilt enjoy when thou shalt be the possessor of this Science will be so great that thou wilt despise * Yet apparently Abraham himself led anything but a. retired life, being mixed up in most of the leading political events of his time. | ‘ q 5 « t r bows as ABBA-MELIN: THE MAGE! rete: ee ee rere ce 1,4 . ese ei eat . 2 3 ye # wre ky “a. ‘ “4 ae Des ane ae s = we ee ie ey Lor fs “ . oO ! a — , ‘ J i we i

“git: gimusements, excursions, riches, and every other thing howevet-attractive such may be, es .,, For once only will it be permissible to obtaia. “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 0 ok 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 amiuse 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 ' ® Abraham here means apparently, not to use a woman in place of the child. .* : -_ 260 THE Book OF THE SACRED Macic:. 8 used during the period of the Six Moons, you should, “preserve, if you intend to continué in the same houst 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 ina secret place. It is now nécessary to give unto thee a little light, and declare unto thee the quality and value of the Spirits, and in what thou canst exactly employ chem with suret of success. Thou must however take note that. eb 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.

THE ORDER OF THE FIRST HIERARCHY. (SERAPHIM, CHERUBIM, THRONES,*) Tue Spirits of the Seraphim serve to make thee respected and loved fur works of Charity, for that which regardeth honours and other similar things. In matters of great importance they themselves act; but for matters base and carnal, it is their subjects who do serve and operate. | DOMINIONS, VIRTUES, AND POWBRS. Tue property of the Dominions is to dominate; to pro- ‘cure liberty ; to vanquish enemies; to give authority * These and the following Titles of the Hierarchies are usually ascribed to the Good Angels; but sometimes are also employed to désignate grades of the Evil and Fallen Angels as well. : Reo he vats iad Sebo oa pit Toe gee 8 av ae «“ ee . 8 ‘ Ra, he eae 2 a 2 ate “Princes, ‘and. aver all kinds of persone, ret Ectle- a Peguptioss [ he The Vittues are. proper to ‘give strength ‘end ofees in all. matters whether of War dr Peace; and in al] Operations concerning the ‘health of men, and in all maladies for which the fatal hour Alas not! 1 been written. | | The Powers save the dominion over ail the: Inferior Spirits; and this is why they can serve in all things in general, good or evil, and they are devoted. unto all things in general, good or evil; and they be straight and right in exccution, very punctual, very prompt, and exact in their Operations.

THE ORDER OF THE THIRD HIERARCHY. PRINCES, ARCHANGELS, AND ANGELS. Tue Princes comprise Spirits capable of giving Treasures and Riches, and they or their dependants serve in all the Operations, being a mass composed of different Orders, and they are sufficiently truthful. The Archangels be proper to reveal all Occult matters, and all kinds of secret things, such as obscure points in Theology and the Law. They serve with great diligence. The Angels in general do operate each one according unto his quality. There be an infinite number of them. They command the Four Princes and the Eight Sub-Princes in all kinds of Operations, These latter* having taken their oath, observe that which they have promised, provided that the Operation one demandeth of them be in their power. bg Meaning apparently the Four Princes and Eight Sub-Princes of the Demons, before so often alluded to. 962 | Tae Book or THe. SacrED Magi 0 To cause the Spirit to re-enter a dead body is avery great and difficult Operation, because in order to accomplish . \:, it the Four Sovereign Princes* have to operate, Also-::~ it is necessary to take great care, and to pay heed unto *" this warning, namely. that we should not commence this = Operation until the sick person is really at the point ‘of death, so that his life is absolutely despaired of. It should be so timed as to take place a little while before | the sick person giveth up the ghost; and thou shalt | carry out all that we have said hereon in the Second Book. But on no account should we perform this Operation to divert ourselves, nor for every class of person; but only on occasions of the very utmost and most absolute necessity. This Operation I myself have performed but twice in my life, namely once for the Duke of Saxonia, and on another occasion in the case of a lady whom the Emperor Sigismond loved passionately.

Tue Familiar Spirits are very prompt, and they are able to execute in most minute detail all matters of a mechanical nature, with the which therefore it is well to occupy them; as in historical painting; in making statues; clocks; weapons; and other like matters; also in chemistry; and in causing them to carry out commercial and business transactions under the form of other persons ; in making them transport merchandise and other goods from one place to another; also to employ them in causing quarrels, fights, homicides, and all kinds of evils, and malefic acts; also to convey letters and messages of all kinds from one country to another; to deliver prisoners; and in a thousand other ways which I have frequently experimented. These Spirits should be treated according to their quality, and a distinction should be made between a * Vie.: LUCIFER, LEVIATHAN, SATAN, and BELIAL, . hd Toytt at = at hoo at o# oy ot my f * v4 te * # <1 Yc, Dats iste," 5 ager ht sy Byte, eet . La afar on 7 . aggteto yb fey . i, ¢ : ‘ A ay, , rae cas P a? . 3 eae ’ ~, a J . eon apes ial ate oe Ries rt * Me} +e ana Weey ts ' ete ae Paria Z ss ty ¥ we fe 4 tt ss. at 1 A ‘ aay : “ : &

Mane 1 ‘ ros eee aa Bi iy ooePe but thou shouldest nevertheléts alway conserve over ‘thent” that domination which is proper unto him whe operate In speaking unto them thou shalt give them no. ? put 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 . aperate 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. en td 1 +, yore, ; eee A i 3 « ¢ i We a ris Be ' ryt “8 = vy ve 4, ‘ ue Po S ara a * aid f . -sdF “ ey, [rl i ‘ * c a ae * : t as & a Veal? ‘ ~ ase Sod -* % é Hit ets 2: © my e! wee Dek IN care: PEE, if : ie, y hv Mga age ' iB : 3 : Pe e vay - h * 4 Kone d ; Vey ty yy eG 2 : wee dt ait Rah os, r * . hee saut 3 hy

Aut 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 A’mighty for his own good, and for that of his neighbou:, 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 tc prevaricate, and so difficult not to fail in aa 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 C peration, I am about here to *In spite of what Abrahan here says, I must reiterate, that the greatest courtesy should always be used towards Spirits, otherwise the Operator will speedily be lec. into error. ed att a re ' i “ x : ne , r # Boy « ‘ , \ ie ’ - ae ee 0 ay a A, - AW ty ‘ 7 a SB NTE , : ‘ Fi 45; * ¥ a : Se ne 4% { v7 4 * a a at a M ‘ 3 ek Sie beans 2 OE As ey are) : : : Ce se yn $ 3 4 au, ' : . = é tee » . Bue : - ay + > ‘ ~ : “9 voy wil 7 it i facie ig e At, ee ; ve a, a at ce ef als se ps ; ’ “ re : 4" : ve 7 : “ : , , } ute fr. ~! sal ’ a

set. dow : | hindrances which will ‘be.’ caused’ hii 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 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

Ot ABRA-MELIN: THE Mace. (aS. find’ og; the ‘réwsons thereof. It will be necessary. to .satiafy 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 ito 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 o>tain through the Grace of the Lord a Gift so great and\ eo perfect. I FURTHER ns pone * 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 ou:selves as we would from a deadly poison, from commenzing 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 would befal 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 wg Le 4 oo Mk a ROR TAES Boe. wigganrgy, a ta a Ah, ee . & ae hee #. fr er et xy gi, BOOS a Ri. i Sad 8 Me ae, ca Pa a vs ce cieciiee eie ORME ENGLERT CCE ca! ; ore hn. a ah ET Bag if } wok A the Wee a pas, a ves Hh ‘ Vn + Mi let ave Year ! ee ae as ; ms . ag the wie wel? His Will'und Commandinent should: vivis thee and-afffier |.” capable ‘of finishing the Operation according -unto - thy' =, wish, thou having. already commenced it; then shouldest.+'. thou like-an obeloent ser ant submit thyself humbly ante; ° His Holy Will-and Commandment, reserving His Grace,’ unto the time-plessing unto His Divine Majesty to grant: it.thee. And thou shalt cease from thine ration, so ag 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 — wee Vr <a ae + te ake stant tse SSE WN AMAR oe ay bet phe wae why ew < ny , Hevea say Mg SEE oe ae * = 4 +! on 2 ‘We f ty ‘ t wh 1 od y 4 ¢ at % . S Vo *h ey My tay ts = 1 PR wee rl 4 ‘ go rou 1 ayer te Py oF + soe t 5 t * ne ; 9. 2 Mt 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. _ I will say even as much as this, that out of an hundred scarcely five or six persons can attain unto the possession of this Sacred Magic without this Key ; for reasons which one can in no way disclose.

Also we should repeat the Psalm VI.—* Domine, ne m furore tuo arguas me,” etc. (“O Lord, afflict me not in Thine Anger”). : : Tuere is nothing in the World which we should ‘so much desire as a true Science, neither is there any:more difficult to obtain than this one, because often one dieth before attaining unto it in its entirety. ‘i * See the Squares with the Names of ADAM and Uren at the end of the work. 2 ee s 1 va a big “CMe T bias the stue-end only Way ofthis. ees and Magic : which, the ‘Lord: hath © granted unto us by By pure amercy 3: and: is thet which in Six Monthy maketh. usa attain unto the most high and. Occult pifts . of the Lord which we:-can think of. ee .. This is the True Science which comprehendeth all- other Sciences once one is in possession thereof. Oh! how many books be read among us which seem’ wonderful ! 2. It is not fitting for me even to reveal... part of this. Science.and its properties; and to appropriate anto myself _ that which appertaineth unto a — 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, O 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 one lory, the place of veritable rest, whereof to me while yet in this Valley of .Misery He hath granted. a large share through His Goodness and. Mercy; and _ * This whole passage is awkwardly and obscurely worded in the French. By the “person of t mind,” I suppose: that Abraham intends to designate Abra-Melin. a

poy the Led. ain eine. ‘He may 7 be walling, gret i canto thee aleo with. His Holy Benedictian, and ‘uhto ‘alt those »who b a Ae ‘means will arrive at. ‘the. . pra this Sac agic, and. who . will . use it. scoonding unto ‘Hie F Holy wail, 3 : . May God deign, say I, to grant unto such: all temporal goods, and a good eath in His Holy Kingdom! - EE LR OOTY Sie rh EO RNR i ' 1 | 24 1 | 20 | 13 a7 iis) 40 | 63 #.—The above set of four Squares evidently represent the dpi already referred to in the Second Book (Chap. xx.), and in the concluding pages of this Third Book ; as being those to be ‘on the head of Operator and of the Child during the Angelic Invocation. The Name URIEL for the former, the Nase ADAM for the latter. But evidently, also, the Squares of numbers above are intended as the reverse sides of the two lower ones. The Latin word. HOMO is the translation of ADAM in the sense of Man. The Squares of numbers are not of the ordinary magical class. THE CRANFORD PRESS, capewice ROAD, CHISWICK, W.

kek ane we Ths Sys

It will be rema~ked that in nearly all cases these Name~ arranged in the Squares represent generally the effect to be produced, or in other words are simp'y 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. 7 oF ABRA-MELIN THE Mace, — 869 ae oad yi . es, - Sas - In the Original MS. these Squares have been also numbered to | corres 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 5th 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 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.