EMITEBIZ WITH GOOGLE ASIST PRESENTS: THE COMPLETE SIXTH & SEVENTH BOOK OF MOSES

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THE ~t; -, 

> SIXTH AND SEVENTH ' ^^^''■' 

^'OOKS OF MOSEST 



I 

OB. 



MOSES' MAGICAL SPIRIT-AKT, 



KNOWN AS TBI 



PF THB OlD WISE HEBREWS, TAKEN FROI THE IQSAIC 

BOOKS OF THE CABALA AND THB TALHUD, 

FOB THE GOOD OF MANKIND. 



-•^ 



Translated from the German, Vord for Word, aeeording to Old 

Vritingk 



WITH NUMEROUS EN&RAVINaS. 



Sfefo Sor&t 



la^Or 



/ 



\ 






t 



\ 




PREFACE. 



r 



Tn flnt ediUoii of tliis Tolame has been commended and criticised 
bj the pttblle. It wu admitted to be a valuable compendium of the 
corioiitiei of literature generally, and especially of that pertaining to 
magic, bat that it was at the same time calculated to foster super- 
stition, and thereby promote eyil — a repetition of the charge made 
against the honorable Hobst, the publisher of a magical library. 

In our enlightened age, the unprejudiced will obserre in the pub- 
lication of sneh a work, only what the author claims, namely, a 
eontribntion in reference to thei aforesaid literature and culture of 
BO trifling merit; but in regard to the believer also, the issue of 
a cheap edition will be more serviceable than the formerly expensive 
productions on soroery, which were only circulated in abstract forms 
and sold at extortionate rates. What other practical value the above 
named edition may possess is not the question. Let ua not, tberefon% 
nnderrate this branch of popular literature ; the authors wrote in 
accordance with a system which was, or at least, seemed clear to 
them, and Ulustrions persons, in all ages and climes have not con- 
sidered the labor refolaite to fathom the mysteries of magic as labor 
expended In vain, and although they condemned the form, they could 
not deny the possibility or even fSsct that gifted men, of inherent 
wortl^ could accomplish such wonderful things. 

In regard to the present edition It can only be said, that the so* 
called Sixth and Seventh Books of Hoses, which have for several cen- 
turies attracted the popular fd&, is reality in accordance with an old 
manuscript (the most legible among many), and given word for word, 
divested only of orthographical errors which the best Interest of lite- 
ralnre demand— with unerring fidelity. The publisher guarantee^ 
that not oQi iyllable has been added. ^ . t 



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MOSES' MAGICAL SPIRIT-ART 



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SnmistatieiA ttam iUt ^neimt ^tlitm. 



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6 ME ftlXTH BOOK OP MOSBS. 



MAGIA ALBA ET NIGRA UNIVER- 
SALIS SEU NECROMANTIA; 

That is, that which embraces the whole of the White and Black 
Art, (Blaclc Kagic,) or the Necromancy of all Ministering Angels 
and Spirits ; how to cite and desire the IX. Chori of the good angels 
attd spirits, Saturn, Jupiter, Mars, Sun, Venus, Mercury, and Moon. 

The-most serviceable angels are the following : 

SALATHEEL, MICHAEL, RAPHAEL, URIEL, 

together with the Necromancy of the black magic of the best Minis- 
tering Spirits in the Ohymia et Alchymia of Moses and Aaron. 

Ttiat which was hidden from David, the father of Soiomon, by the 
High Priest 

SADOCK, 

as th<e highest mystery, btit which was finally found in the year 
GCOXXX, among others, by the first Christian Emperor Con^tantine 
the Great, and sent to Pope Sylvester at Rome, after its translation 
under Julius IL Pontifice max. Typis manabilis sub poena excommu- 
nicationis de nnmquam publica imprtmendis sent to the Emperor 
Charles V., and highly recommended in the year MDXX., approved 
by Jnlii IL P. M. Cme. duos libros qiios Mosis condidit arter antistis 
summus sedalitate SADOCK. Libri hi colorum sacra sunt vota se- 
qnenter spiritus omnipotens qui uigil ilia facit at est samis pia 
neceflBaria. Fides. 



Xnstruction. 

These two Books were revealed by Grod, the Almighty, to his 
faithful servant Moses, on Mount Sinai, intervale lucis, and in this 
manner they also came into the hands of Aaron. Caleb. Joi^hua, and 
finally to David and his son Solomon and their high priest Sadock. 
llierefore, they areBibliis arcanum arcanorum, which means. Mystery 
of all Mysteries. 

ijOn '- — 

The Oonversation of God. 

Adonai, Sother, Emanuel, Ehic, Tetragramaton, Ayscher. Jehova, 
Zebaoth, the Lord of Hosts, of Heaven and Earth ; that which apper- 
tains to the Sixth and Seventh Book of Moses, as follows : 

Adonai, E El, Zeboath. Jeba'ouha, Jehovah, EEl. Chad, Tetragra- 
maton Cbaddai, Channaniah. al Elyon, Chaye. Ayscher, Adoyah 
Zawah, Tetragramaton, Awiel, Adoyah, Cbay, Yechal, Eanus, Em- 
mt, tbtts 0pake the Lor4 of Hosts to me Moses. 



( 



THE SIXTH BOOS OP U0SE3. 



heai the voice, of th; God. Through me Jehovah, Aglal, the God 
of hearen and earth, thy raoe eball be multiplied and shall bIud* la 
the Btara o( heaveo. In addition to this 1 wUl also give thae might, 
power and wiedota, to rule over the B{Hi'ita of heaven and hell. 

Over the tniaiBiKring angtUs aud epii'itsoT the fouith elenaat as 
weUasorthesereQ pUuetij. Heuialso tbevoJcaoC tfajGodwheMxith 
1 give thee the seven seals aod twelve tables. Schem, Scbel, Ham- 
forach. that thuaagels and spiijts may always yield obediant serviee 
to.thve, when, tbon callest upon them and citest Ibem bythesetevsn 
seals aod twulve tables of my omnipotence ; and hereunto than ahaii 
alili^bave betawith a, knowledge at the highest mysteneB. 

Thererore. thou, my ruiihTul frieud, dear Uoees, take thoa the 
poKur and high might of th; Giud. 
Aalon.Ysheye.Cbannajiya1i, Yeschayab, EEl,Eli}oD,Rachmiel, Ariel, 

£he;e, Ay«cher, Eheye, BIyon. Through my tjeaie aad Tables. 

THE FIBSTMfSTEKT. 

SltflOiun Cboti yervUlnm Arcbangeiarnm of the BCinlMertug Ardiaiig«L 

CONJURATION. 
1. N. N., n Nrvant or Go<l. desire, caU upon the OCH, and conjure 
thee through water t Hre. air nnd earth, and everylhiug that lives 
and moves therein, and by thsmost holy names of God, Agios. Tehl- 
r>o»s I'erailitos, Alpha et (Jmega, Beginning and End, God and Man- 
SnbtMth, Adancu, Agla. 'I'eti'Bgnimaton, Emanuel, Abna, Ceus, Ellon, 
Torna. Dens Salvatnr, Ariimina. Messius, Clerob, Michael. Abreil, 
Achleof, Gachenas el Feraim, Et^i I'atris et Peraim Eei Qlii, et I'eraini 
Dei spiritun Teti, aud the words b; whicti 8ul<imon nnd Manasses, Cri- 
pinuB and Agrlppa conjured the vpiriti^ and by whatever else thou 
mayeBt be conquered, that you will yield obedience !« me, N. N the 
■ana an Isaoo did t« Abraham, and appear before me, N. N. this iu- 
Htant, lu.tbe beantinit. mild, human form of a youth, and bring what 
1 deaile. (This the conjuror must name.) 




8 THE SIXTH BOOK OP MOSES. 

The Seal. 

(Fig. 2.) 

The most useful mioisteving arch angels of this seal are the fol- 
lowing with their Hebrew verbis revelatis Citation divinitus coao- 
tivis : Uriel, Araei, Zacharael. Gabriel, Raphael, Theoska, Zy wolech, 
Hemohon, Yliahel, Tuwahel, Donabau, 8ywaro, Samohayl, Zowanus, 
Buweno, Ymoeloh, Hahowel, Tywael. 

cog- 

THE MYSTERY OF ALL MYSTERIES, . 

The particularly great secret and special use of this seal is also 
ex Bible, arcan. Thoro. I. If this Seal is buried in the earth, where 
treasures exists, they will come to the surface of themselves, without 
any presence in plane lunio. 

T«[E SECOND MYSTERY OF THE SEAL. 

The Name is True. 
Seal of -the Choir of Hoets sea Dominatoriam of the MiniBteiing Angels. 

CONJURATION. 

I, N. N., a servant of God, desire, call upon and conjure thee, 
Spirit Phuel, by the Holy Messengers and all the Disciples of the 
Lord, by the four Holy Evaugelists and the three Holy Men of God 
and by the most terrible and most holy words Abriel, Fibriei, Zada, 
Zaday, Zarabo, Laragola, Lavaterium, Laroyol, Zay, Zagin, Labir, 
Lya, Adeo, Deus, Alon, Abay, Alos, Pieus, Ehos, Mibi, Uini, Mora, 
Zorad, and by those holy words, that thou come and appear before 
me, N. N., in a beautiful human form, and bring me what I desire. 
(This the conjuror must name.) 

The Seal. 

(Fig. 8.) 

This Seal from the Choir of the Dominationen, or Hosts, the fol- 
lowing are the most useful : Aha, Roah, Habu, Aromicha, Lemar, 
Fatteny, Hamaya, Azoth, Hayozer, Karohel, Wezynna, Patecha, 
Tehom. 

The special secret of this Seal is the following ex Thoro Biblii8 
arcanorum, Sacra Script. 

If a man carries this Seal with him, it will bring him great fortune 
and blessing ; it is therefore called the truest and highest Seal of 
Fortune. 

THE MYSTERY OF THE THIRD SEAL. 

Seal of the Ministering Throne Angels ex Thoro UI. Bibllis Arcanorom. 

CONJURATION. 

I, N. N., a servant of God, desire, call upon thee, and conjure 
thee Tehor, by all the Holy Angels and Arch Angels, by the holy 
Michael, the holy Gabriel, Raphael, Uriel, Thronus, Dominationes 
principalis, virtutes, Cherubim et Seraphim, and with aaceasiog yoioe 



I CTj, Hol^. Holy, Holy, is tbe Lord God of Sabaoth, and by the 
UOBt tembla words: Sonb, Sother. Emmanuel, Hdoo, AmB.lhon, 
Hathay, Adonai. Eel, Eli, Eloy, Zong. DioE,Anatb, Tnfa, Uabo, Tetra- 



The Seal. 

(Fig. 4.} 
The ministering Thro oe Aneels or thm SohI are the followine; 
Tehom, Baseha, Amarajom, Schawajt, OhiisehH, Zawar, YahrL. La 
behor. Adoyahei, Schimuel, AchnE^aton, Schaddyl, Chatnyel, Parcmel, 
Chayo. Tbe Bpecial Becrei of Ihia llirone is also exThoroIII. Biblila 
arcanornni script. Carrying this Seal with jon will cause yon to be 
very agreaablo and muoh beloTL-d, aad will also dereat all your 



THE FOURTET SEAL OF THE MINISTERING 

Cherubim and Seraphim with their CharacterUtice. 

CONJURATION. 
I, N. N., a terrant of Qod, call upon thee, desire and coiyiiie 
thee, O Spiift Anoob. by tbe wisdom or Solomon, by the obedience 
of Isaao, by the Ues^g of Abraham, by tbe piety oF Jacob and Noe, 
Itba did not sin before Qod, by the serpents of Moses, and by the 
twelve tribes, and by the moat terrible words: Dallla, Dollia, DoUIou, 



m THE SiXTB bOOK OV HO«B. 

CorfiiBelM, Jazy, Agzy, Atub. Tilll. Stago. Adoth, Sima, Eolnth, AkM, 
Jaotb, IHlu, and b; all tbe words tbrough which tbou canst be cam- 

Kll«d to ftwear berore me in a beauUfiil, bumaD form, EUid giv« wkat 
leslre. (Thia tbe coDJuror muet name.) 



(Pig 6-> 

Tbe moat obllginj; mhrfaterinfc Cbenitnm and Seraphim of this 
S«a1, are the following with (heir Hebrew calling : Anoch, Sewaohar, 
ChajloD, Esor, Yaron, Oseny. Yngelnr, Ehjm, Maakyel, Echad, Y^ 
lyon. Yagar, Bagat, Ymmat, Uhabalym, Schadjm. 

The apeoial Mcrel of this Seal ia tbe followiog ThoralVta. Bibtila 
•rcan. To carry tbis Seal upon (he bod; will Have a pefsoD ft«m 
all Dilsery, aod give the greatest fortuae and long life. 



The Fifth Seal. 

Seal of tbe Angela of power. 

CONJUEATION. 

T, N.N. , a servant of God, call upon thee, detdre and conjure tbee, 
Bpirit Scheol. tbrongh the most hoi; appeanince in the Besh of Jesoa 
(Ariat.'by hiainost boty bhih and clrciimcteiDn. by^is sirtating of 
blood <n ihe Garden, by Ihe laabea he bore, by bis bitter eiiffHrtan 
mndi}eath,-by.bisHeanrn?ction, Aacension Ami the aendiog of tbe Hely 
Spirit MS a Donrbrter, anil by the md^t dn-Etdful wotiIb : Dal, SRomm, 
£lla«, i^o Scfbiel, Z^htel, OnBCel, filniiLcb, Bicbol, HMRiath, 



TBB SIXTH WXfK OV HOSBS. H 

Jentsnl, Voh^ Daniel, IlasioB. Toiuaiacb, Sannul, Dainamiach. Sanul. 
Dtmabintb, and by tbose words tlii'ough which thou caDBt be con- 
quered, that tboii sppenr betoiv me in a beaiitit'ul, buman furm, and 
ftlfll what I deaire. (This muBt be oamed hj the conjuror.) 

The Fifth SeaL 

(Fig. 6.) 

The moBt wTficeBble Power-Angels wiUi thdr verbb beralek 
dtstioceB diviniB uz Tbora TUi. ser. a.ca the rollowing : 

Soboei, Harl, Sephliotli, Thamj, Scbauit;!, Yeebab, Ho)j:l,ToBielo, 
Hrtfttam, MaEbnz, Eluhaym. 

The ipecial BcCrel of this Seal 1b the fbllowing ex Thoro V. D, B. A, 
If this Seal be laid upon the sick iu full, true faitb, It will realore 
him, ir, N. B., be has not lived tlw fuUvudtbei of his daja. 'Vhevn- 
fore, it is called the Seal of Power. 



THE 8IXTK HTSTEKT. 



CONJUEATION. 
I, N. If., a serrant of God. dBsire, call upon aod conjure thee, 
Sfgnti-Mj^M, bj the most dreadful wonls, Satter, E^oioo. Ghuo, 
Foc9^ JaboTah, Etahim. Volnab, Denach, Aloulam, Ophial, ZopUel, 
SovUel, H»briei, Eloha, AlusimuB. Piltdi, Mi^lohim, and b; alLAa- 
hQKeab woi>ds tbnoagb. wfaicb thou ransC be conqoeied, tkM than 
ftjsaw btfore m« in a mild, beautiful bumaa fwm, aod laiOii what I 
04|HUU)d. thee, so Baeel;. m God will coma to judga the Urui^ and 
dead. Fiat, Fiat, Fiat 



THE SIXTH BOOK OP MOSBB. 



(Fig. 7.) 



Tbe mosC obedient Angela of Power, eeu PotaBUtea, with their 
CilatioriiB Diviuiis ceibig hebraioia, are the following four elements : 
Suhunmyel, Alymou, Uupid, Sjmimy. Semanglaf. Taftyab. Melech, 
Seolam, Waed, Sezab, Siif^n, Kjptip/i'&rtyavohel. Aeburatiel, Anjam, 
Bjmnam. Thia is the myBtery or Seal of Ihe Might- Angels. The pe- 
culiar Arcajium of this Seal of tbu Migbt; 1b tbe following : ex Tbora 
Vita Arcaoorura sacra ecriptura. If a man wears this Seal in bed, 
be will leacD wbat be deBirea to know tbrougb dreams and TiaioDB. 



THE SETENTH SECRET SEAL. 

Of the Most Obedient Angela, Cmli Coelorum L^bDom over tlw 

Angels of tbe Seven FUaele and Spirito. 

CONJDRATION. 

I, N. M., a serraut of God, call upon, desire and conjnre thee, 
Abael. Banecb. by tbe moal bolj words A$rioB, (Tetr.,) Eechiros, Ado- 
nai. Alpha et Omega, Raphael. MicbHol. Uriel. Scbmaradiel, Zaday, 
and by all tbe known names uf Almighty God, by wbatsoever thon, 
Ahael, oanEt be compelled, that tboii appear before me. inabumao 
fotm. and fulQI what I desire. Fiat, FLat, I'iat. (This most be DanHd 
by the conjuror.) 



THE BIXTH BOOK OP M09E3. 



(Fig. 8.) 

The moBt obedient Angela nnd Spirits of tbli Seal of Ibe Seven 
Plaaets are the Ibllowing : Ahaeb. Btuieh, Yeseboatb. Huaohiah, Beto' 
dah, Lejkor, Yamdue. Zarenar. Sabon. 

Ibis Seal, when laid upon the treasure earth, or when placed 
wilbin the worka of a mioe, will reveal all the precioua coatenU of 
the miae. As the YIL Arcnnorum. 



End of xbi Sara Bow or Uouo, 



3>il furS 



MkBBI OHAL.EB. 



SmttamttimtWSHU. 



THE SBVBHTH BOOK OF MOSES. 

The First Table of the Spirits of the Air. 



iBiB REVwma B6de op uosm. 



The Third Table of tlie ^irits of the Water. 

^ (Bw Fig. II-)' . 

I call apon aod command I cooiure Thea 

Tbee Chauanja Xesobauali 

by by 

iQod Tetragramatoa Alpha «t Omega 

Elah 
Mid thon art compellsd through Adoaat. 



IS IBB «I!n»TH BOOK Xyf 1C«SES. 

Tlw FoBzih 'EAtOa of a« JJi^lrtts^iMte^artlL 

<bm ng. ts.) 

I, N. N., DOBonad Tbee, I. N. K., >wmRit«r 

b7 OtheoB u AteMtM BTgim ,-(»«1m 

■ho by Eloiei thnxqih Adon WM-eited aod-wHed 



ipMimg. 14.1 



1 N. N., OTder, coiMBMtd and ooi^ora TUse SAtv.lv A^Io*, 
Sc<q1, b; SMber. Vediig. tif Sstast. i4o«c, AnMolH * JIdoy bj 
HAoiin. Jaho, by the VerttM Jebovsh ■ Kiwa. ATfMi. tiBMit that y« 
mwt umar beToreiBsin atiitnanfann.in tnilTBsDaidcl oTer- 









»0r«]A lUto Of JtopMr. 



, . by Peraclitug ' 

Ofael, by Orieoiai, Linw, bTAgk, * that^e will obey and appear 
berore m» ukd falfll my d^n, tbiu In and Ihroiifh the nane 
l^IOiVwliloh Mowaji»Tiuid. S> t t 



Tint SI](Q''TbbIe ol Jupjter aniaU in ovsrvoming aalta at lair, 
dl«finte,.ii(i4 at plaf^.and wU aiiirila aie Ai.til limu read; lo render 



THE SEVENTH BOOK OP M0SB8. 



The Serenth TaWe of the Spirite of Mars. 

(See Fig. 16,) 



INN cite Thee, Spirit Emol, by Deiia Sftohoaton * Luil, \tj 
Aciimeft • Lnijl, by Ambriel ■ Tijlaij, by Ehos • by Jeba, by Zoi* • 
Aaeb by Awotli * that you appear before toe la a beBUtiful, bu- 
man form, and acoompliab my desire, thue traly in and through 
the BDepo'beijBioii, which Aaron heard and which was'prepared 
- for hlni- ?■ f- f- 



The Seventh Seal of Mars brings good fortane ia case of qnarreU. 
Ibe S^itfl of Mare wiU help you. 



THE SEVENTH BOOK OF MOSES, 



The E^htii Table of tiie Spirits tf the Snn. 

(See Fig. n.) 



by Dita ' Veal, b j Airnb t Meho, bj Igfa • Tm^j by Eloii • that To 

appear before mj to true Zi^baotb, who was named by Mobm, and 

all tlie rivers in Egjpt were turned into blood. 



23 ^t^™-" THB SBVEMTH BWK OF HQBES. _,:. . 

Th» Ntetii XaUe «f tiie Spirits of Ten^ 

(Se« Fig. 18.> 

. BelA, Kiimuh.Tauib, Tbeloruvesopijhuel, I cliIL upon tbee^[ktHl 
Awel, tbrough Gad Tetragr4maton, Ubn], by Pomsmituh f Hut 
f oit will obe; mj commitnilii and futnl my des[rv> ; Tbai tent j lit. 
Slid (hrougli fhe Duma of Esnrcbojje. wLicli Mows named, and npoO' 
wlucb followed hail, the lifce of whiuh was not fcnovn aiaee Ibo 
bcainning of Ihtf world, f. f . f. 

Tbe Ninth Tkbleof- lbs SpidtBoE ywiiM-BiakM^«eJ«*lM«d'i».aU - 
respects and mitkus kiiowii sucriita tbraiigh dreouiB. ]t« Bpiriti also 
osBist liberally ia all kinds o( busuieas. 



Tke Tenth Table of tke E^Irlts ot Mtnmtf, 

(See Fig. 19.) 

Il'etom. Ahor. UaTaatbar. N, N. uiteTline Spirit Yhiij ' IbwiHgh 
God, God Adonnij t Ymah, througb God Tetragramaialoa f 
Itawa, (brough God Emanuel * Aliaij. dmnigb Atbanslns t that 
Tiion appear before as truly in and through tbe name of Adowu, 
which HoeeB mendoiied, and there appeared grai^ioppert. 
Fiat, nut. flat. 



THE HBTBtffri BOCfK Of l 



24 



THE SEVENTH BOOK OF MOSES. 



The Eleyenth Table of Spirits. 

(See Fig. 20.) 



I, N. N., cite thee. Spirit Yhaij, by El, Yvaij, by Elohim, Ileh, 

by Elho * Kijlij, by Zebaoth. Taijn Iseij, by Tetragramaton, Jeha, 

by Zadaij * Ahel, by Agla, that you will obey my orders, as truly 

in and through the name Schemesumatie, upon w.hicb Joshua 

called; and the sun stood still in its course. Fiat, f. f. f. 



The Eleventh Table (See Fig. 20) gives Inck and fortune ; its 
Spirits give the treasures of the sea. 



■«09- 



The TweUlh Table of SehemhamferaselL 

On all Spirits of the Magia Alba et Nigra. 
(See Fig. 21.) 



I, N. N,, cite and conjure thee Spirit of Schemhamforasch, by all 

the seveniy-^wo holy names of Grod, that Thou apgear before me 

and fulfil my desire, as truly in and through the nftiil^'lMinuel, 

which the three yonths Sadracb, Mijsach, and Abed-negro sang in 

the fiery furnace from which they were released. F. f. f. 



This Twelfth Table, laid upon the Table or Seal of the Spirits, will 
compel them to appear immediately, and to serve in all things. 



THE SKVBNTH BOOK OF MOSES. 25 



Sftie (Sitmul iSiUtim* 



Necromantia, Seu Maoia Alba et Nigra Translated ex Thora 

XXta Biol. Arcan. 

Aba, Jehovah, Agla, Asohaij, Chad, Yah, Saddaij, Vedreh, Aschre, 
Noosedu, Zawa, Agla. Here utter the names of the Angels of the 
Seal or Table, and their proper names. 

Eheije, AfJBcher, Eneije, Weatta, Eloheij, Harenij, Techuateche, 
Hagedola, Merof, Zaroteij, Agla. Pedenij, Zije, Kotecha, Barach, 
Amijm, Gedolijm, Verachena, Aleij, Weijazijloti, Mijkol, Zara, Unti< 
kol, Ra, Sohadaij, Jehovah, Adonai, Zeboath, Zah, Elohim, Teasch, 
Jepfila, Taij, Bearechet,'yaij, Yomar, Ahaha, Elohim, Ascher, Hithal- 
leij, Chu&botheij, Lepha, Yaij, YehaeL 

Here stop for a short time in prayer to God. Surrender yonrself 
into the will of Almighty God ; He will conduct your undertaking to 
your best interest. Hereupon take again the Seal or the Table writ- 
ten on parchment, in your hand, and begin anew the citation above. 
Should your desire still remain unfulfilled, continue as follows : 

Hamneijs, Hakha, Elohim, Horro, Heotij, Meo, DQ, Adhayijon, 
Hazze, Hamalach, Haggo, Elohij, Mijcol, Rhab, Yeba, Rech, Elha- 
neah, Tijmneik, Ea, Rebe, Hem, Sohemne, Schembotaij, Yeischak, 
Yegid, Gulaooc, Kered, Haarez, Jeha. Since the effects and appear- 
ances will now follow, your wishes are fulfilled^ otherwise repeat the 
Citation toties ^uotiest 



26- TBE SEVBOTB BOOS OF IMBBIi 



The Magical Operation is Biade wiOln Uils Circle. 

(See Pig. 22.) 



THE SEVtUra BOOg OP U66&. 



The Ministering Fommlas or Hystories 



Astute, Salamonis ramilianim III. Eegnm. 

Splril of Water ; Spirit of Air ; Spirit of Earth. 

Astoreth iu PaleBtinn familiari. 

Sohaddaij, Driffoo, Apippa, Magtiripp. 

Aaijehat, Sinna. ramiiiaraa. IV, Bach Regam. 

Schijwio ■ Aimeh, Chanije, Cijbor. 

BsKMerllfa ijnd Jadknm OC, XIH. 

-Adnia, Elntaeij, Umijchob Cbaananijab. 

AnlrKoieleeb eu SaptaarvAijiD, Fomiliaria. 

Yhaij. Viaij^Ylea, Kijgij. 

Niiroch, Rxgig Sernelieril Asa^riB familikiis. 

JHtaQcl. Sarwiel. Urikon, Tboijil. 

Aa^B, Tifonim Emacb &miliaris. 

Banchel, Joiaar, Ascher, Uwula. 
Tbae must be cited bf tha Twelfth Table at the time ot an 
Eclime bj the Sun or Moon. 

ThiB Holoch fBmiliaruin nr Ammonitariiio) Ministering Spirits the 
fcUowbg GenerotiOD-Seal for all eervices caracteriBtIco obedieatiale. 



Em or TBI SiTiNTB Bow or Mosm 



28 THE UxCtd df Tfli MSAELHtsS. 



PART I. 



THE MAGIC OP THE ISRAELITES. 

The complete and reliable history of the human and divine — the 
divine revelations, and the inflnence of godly or pious men are 
found in the Scriptural monuments- of the old Hebrews in the Holy 
Scriptures. 

The Bible is justly styled the Holy Scripture, because it contains 
the knowledge of the saints, while at the same time,. it unites and 
harmonizes word and deed, doctrine and action. It points out the 
true relation of man to the Omnipotent. — it affords the most direct 
reference to the great truths of the spiritual and intellectual ; it 
treats of the origin of the universe and its laws, through which all 
things have to be brought to light — of the anterior and posterior 
history of maukind — of his future destiny and how to attain it; 
of the living arid visible agents which God employs in the great 
work of redemption, and. finally, of the most exalted of all beings — 
of the world's Saviour, who wjis an universal expression in his own 
person, and who exhibited all d.ivine power and action in one person, 
while all his forerunner8 were endowed only with single powers and 
perfections; who revealed to fallen man the highest and puiibst ends 
of his life and .the means of his purification and restoration. 

We find among oriental nations every grade of Magic— thi steps 
necessary to solve the mysteries of somnambulism and secopd-sight, 
and the infinitely multiplied operations by which uuusual occur- 
rences are produced ; in like manner we also find tbeee things among 
the Israelites, but differing totally in character. In the former in- 
stance, it was the individual and his presence ; in the latter, it was 
not the individual upon which magic depended, but upon mankind in 
general, and upon the great future. There, the light of man was 
made to shine by skilful actions, produced by the lowest arts ; here, 
shone a pure, unclouded, quiet life, vitalized by the warm breath of 
the Almighty, alight shining into the future, and upon this light de- 
pended all life and action. To the Israelite seer not only thf fate of 
single individuals stand revealed, but the fate of nations,; yea. of 
mankind, which in the end must be reconciled to God by thef unfold- 
ing of magical art, as often happened under the old dispensation, by 
instinctive somnambulistic influences. If we examine the history 
of the old covenant we shall find that this remarkable people stood 
solitary and alone like a pillar of fire amid heathen darkness. 

Although we find, among other nations, worthy men, who seek 
after the divine light, surround^ by darkness ahd uncertainty, here 
tre mea of God, bearing the impress of true faith, who give undoubted 



I'm MAGIC of TflE ISRAELITEg. 29 

_ _^ . 11 ■ 11 I I , !■ ,1 ■ ,11,. II I , I. .. 

evidence of higher powers by visible acta and signs which every- 

• where separate life from death, and truth from error, and while the 
ancient remnants of other nations show only theory without applica- 

' tion, here we find a connected chain of acts and events — in fact, a 
divine and life-like drama. Of all these things the various books of 
the Holy Scriptures speak with confidence, so that the history of no 
other people, interwoven with fables, can be compared with them. 
According to this, the Bible contains the light which illuminates 

, every dark phase in life | it is the ground-work of all human actions, 
tiie guiding-star of the earthly to the eternal — of the intellectual to 

. the divine, the aim and end of all knowledge. It is the first of three 
great lights, guiding and governiog our faith, and bears no relation 

. to the other two great lighls of the angle which shall make these 
actions lawful, or the circle which sensualizes the fixed limits of the 

' oondition of mankind The Bible is also more instructive and richer 

: in reference to our subject than all other books taken together. We 
will, therefore, cite a few principal points, as well of the phenomena 
as of the mode of action and theory relating to magnetism, and then 
call attention especially to the healing of the sick according to scrip- 
tural teachings. We will give an account of the dreams, a great 
many of which are recorded in the Bible. 

The dreams recorded in the Bible are many and remarkable. The 
Toice with which God spoke to the prophets and the men consecrated 
to Him, were generally heard in dreams. 

The visions of the ancients, according to the testimony of Moses, 
were nearly always dreams. Numbers, 12, 6: **And he said: 
Hear now my words : If there be a prophet among you, I, the 
Lord, will make myself known unto him in a vision, and will speak 
unto him in a dream.'* Job, 33, 15 : <*In a dream, in a vision of the 
night, when deep sleep falleth upon men, in slumberings upon the 
bed ; then he openeth the ears of men, and sealeth their instruction." 
1 Kings, 3, 6 : " In Gibeon the Lord appeared to Solomon in a dream 
by night : and God said. Ask what I shall give thee. And Solomon 
•aid. Thou hast showed unto thy servant David my father great mercy, 
according as he walked before thee in truth,, and in righteousness, 
and in uprightness of heart with thee; and thou hast kept for him 
this great kindness, etc., give therefore thy servant an understanding 
heart to judge thy people, that I may discern between good and bad : 
for who is able to judge this thy so great a people ?" Genesis, 20, 3 : 
'** But God came to Abimelech in a dream by night, and said to him. 
Behold, thoa art but a dead man, for the woman thou bast taken ; for 
she is a man's wife ; and God said unto him in a dream. Yea, I know 

.that thou didst this in the integrity of thy heart ; for I also withheld 
Ibee lirom sinning against me.' Grenesis, 31, 23 : << And God came 
to Laban the Syrian in a dream by night, and said unto him, Take 
heed that then speak not to Jacob either good or bad.'' The^dreams 
of Joseph concerning his brethren are also remarkable. Grenesis, 87, 
6 : '* And Joseph dreamed a dream, and he told it to his brethren : 
and they bated him yet the more : and be said unto them, Hear, I 
fmj yotti tUn ^fwm^ wUob I bAYO dreamed : For beholdi we were 



&6 ffifi ItAHfC IMTinS iMiyiLSPflS. 

ttediog «heaiR»4ii ittie Md, wA to, ifey'qrtMltf f«m«e, Anil' ilM^^MM 
upright : aad ivebold, yonc vhom^s «todd tvand nbottt*' wrt -lWa 
obranmct to my vimit And iiit ^bratittM itlid ^t^Wn; HlMlt UMPflte- 
d«ed rvign over-nkt or vhdit tiwa^ irt it d twwro 4(niiitttomM«r.4nit" 
And he had stiH another dMMn^aiid he««M9t4o httiliitilhiM^'lM 
flaid r Behold, I bbve dremaed a dveaiB ^nwre : Md siMihaldr,>lh^nmii 
«Bd the moon and the itnvimide dbelMAce^to <1Q8. Ahd^hli f iU M t 
Tebukod him, and «aid unto him. What is ihm deem thaMimi 4Mtet 
dreamed ? ShaU X and thy mother and thv hcieliiiVtf^isliidt^aM'^ 
bow down ouraelvei to thee on the earth t,'' 

Saored histbrTptbvtfS thatufker Joeoplrmie Mld^h^^iriii J w t H i fairHo 
the Egyptian tnMte,^bM he fttttmHy hcmwBMlato tflug .*in ithe^MOtt 
ofPhoaoh. The power ^ofJeeepH tbmlecpret-dwaiMilh fi il h e f ^o <» u 
hy the Intd-pretition of the 'dreams of the tokller {«id%dfeM erhltoiito 
prriiDn, Genetts, 1, 40 ^eo, alee, of the^dmamB df tftHjg^B MrJ i h; oMUe 
aevenrlatwid lean fchtewhivh eame<o«t Of IheiMMer/MMl^tlWYMi^ 
rank and i^ood earn lof corn and the- ee^iitMn* and Irt aiHt i i il ,«i6ton- 
esiB, 41, I. In the New Testament liMr drmuM aMii mentiotfea 
tiimigh which God designed tospc«k't# Irtsl ^tto s mw . ^ In'-thts mm- 
ner Joseph, the hnabiMid .of Miry, was tofd t>y*aii anpil'flliMtbewTi, 
20), that she should conceive of the Oily^^nundMnl' «eMr««eff;ll4to 
firduld heeome the'SavtooT of tfae-^wwld; •and 'thmi*««g«ln,HAt ha 
shovld take the ebUd and <flee Into Sgypt to cMape lb* mtntwowKlft- 
tent of Herod : and after the desth- of Berofi;thaS^he"ShimM Sj^iilk 
Toii^n to Mwit«th (Kattfaew, 2, tS-lf.) in-ltkis kMMMr/tho three 
wise men of the Etot were wwned la»a dreMdV thuf'tln^vgiioim 
not^tora to Herod, hut depurtto thrfr oWa-«NHi ty y %u OCM b rwHy. 
The A^postles fFoqnently^had visions In^the nli^.^ if^^Mlatnple^ Pis4l 
was commanded to go to if acedobia < Aet^ 10, f). AiMMffthbMaili 
book of ^e NewTeatament'(18, 9), w^read : '<'fhen epidie'lheiJovd 
to Piml in the lyicht by a ^«4uonv Bendt afraid, b^^hpsidr; smdheilft 
not t^peaoe." Haiiy simttar pansages «lght bo qtfoted, o»g.,4k, 
11 ; 27v 28, etc., etc. 

Let us bogin wlfh the4il8torf 'of the '«rsistlw»,' as reeotded i^ 
Moaes. '' In the hegint)ln|t €k>d 'ofeattMl%eavmi^ttill mxfSk.** 

Herehi lies the great first cause. Q66. is «n ti n tefS K ted heiAi^ 
hearen and. ear^ «re the Urst thingv orstfted ; the wtdtlieets : tMCt 
which was m«de of Ck>d. In TiAn^nee to a'tfseotad antithesis^ llQMs 
speaks of light and darkness : *^ And darkness-was upon the fade -ot 
the earth, and God said, Let there heitght.hnd thOfO Was Kght." 
Here; too, the question Is about tight as a erektton, iHileh^'hoivo^tBr, 
had Tor its (opposite darkness ; therefore did thedd Bgyfi«ia&s MgttfrtI 
darkness as the begfnDtng of all things. E>refrneoorimg to^ the- wai- 
tings of'Mosee,thiBwas the Egyptian doetrlno,tor he sayt; <* Dsilt- 
ness was upon the face of the deep.'' But as the l^ptlnn ^lootHMb 
in its fit^t inceptton may be regarded as ji^ood 'atithoffty^ their %rrflr 
originated in this, tiial tbeyi^coepted the dntrkasm ti S ftgo ^thelight ; 
as also a like error of the Pershros, inttSditteht1mt(lhM''*cooi^ thb 
light befbre ibe dnrknesi «i being erottedj lh» one bisMft the lotigr, 
Tbi l^t itsttdi bt4d«f diikftM M ihi mM ^|f«iH»rClihM w4 



THE. HAGIO. OF Xm^ IflBAKTJTES- 31 

wt§6ntt as Hoses plainly says : ** And God divided the light from the 
iUH I ili ei ii^ Md God* eiiU^= the Hsfht d«^, and the darkness he called 
]i^^Mi>^' .'S^'Bi^s^tJLm p<»ittt»o«rt anotberanlnlhesisin the first germs 
mtA^'9fftx^B » » f %hp eartir/ danelfjr, water and Bpirit>-the' water as mot- 
tei^ai^tti»"g0rtti ^l^^tlie' ll|ftt«aUve, aa4 the spiritv the Elohim, as the 
frttltiil';' Mlliqi' |irin»iplei '^ And tiie 6i»rH of God moved upon the 
f«M »fi^tti q W ttl st tf ;^^^ OndHBliied'Vif^ws led the earlj philosophers into 
DlHflfeM)t»^ir»itl« Itf^ihf»iimii«er Thales hrobght everything ont of 
UlW ' Wi ts ^iWi* e^ ifc lbohed the spirltttal^ aoti^ whole, in all of which 
h»wi» iiMimua llf'Vibee^fQeftt champien^of Miatiriftlisni. The other 
owHMM^^iHmAB^U} hot# every ihing a» spwitfial and regard matter 
oi^«»>«ftp<iMt«^ iMtriMtieii (capdi inbptmite>, which Was the case 
tm t b Um i Oi'tiilO po ri#d'^#f itfm» among Splnloiilists and the advocates 
ot«lll^ilniftlM». Heesi, thcrefeve^, a^ows hlB>8Hperionfy over all tee 
dU g iia g d ots^ Bw j N faii tcpH^-^wiimga', as^well as of the mere modern 
■ •< #, i ia a iMP B h tBat*h»wafreBiighteiied by divine wisdom, and repre- 
Mmm^^ilf^ dmrjc e t» n^ in ^ » psiwial mamer, but inits^ae bearing 

*aild^«ig»iftmM» V he wwvilbed to maMer its true worth and placed the 
i pi i lt i uif hMi^tf^lt. Meteover, M eses has ^iveof the narrative of the 
c i wtto tt k|t^Hu«tillal«and eaptlvatinig^ language^ as for example^ in re- 
g«fdr4oM«b»>^»a««n-^>ttediffef«iice betweeti^theiwet^ the dryland 
bav^^ttM^'^by^lttS^ eime^ f6s0i froor the water ; how the grass and 
hei^s^^wliicbbere seeder «ttd fraitfiil trees grew upoa the esurth ;, how 
tbtf v^hty^deei^ was fifled> with living and ntoviBg animals, and the 

' bM»^tba^.4f is- ^^ firmament of heaven; how the earth flnallv 
brought forth living animals, each after its own kind, and last of all, 
b ow fl » d i»»de mm '* in hisown image,'' to whom he gave ** dominion 
o«*v4lie fishwi oi- thetta, over the fowie of the air. over the catt^e^ 
aoAiwyei»sa»fy creeping thing that creeps upon the' earth. " 

TlM Mesaio Bckn wae^ the habitation of the originally pnrely 
cwmtodirbeiBgSj wilbiit whose boundaries gvew the tree of knowledge 
o|?gegiJT anjiewit- The fignte of' the sevpent shows the nature of the 
fstt d&.iMui. Ww spoke, in Mother part of IMs werk> of the original 
paatm and wisdom of gocUy men. Here is the place to record ad^- 
tioaaf' BMm piinoiptoB. T^ tUs end we avail oorselves of a mystical, 
iBtensting^ msinuaovipt from which we extract what follow^ : (M AG£- 
SON ; oiv theSeeset Syitem of an Asseoitttion of Unknown Pbiloso- 
ptmn^ etcj, ▼« 2^tti. Frankfort and Lerpxig. 1784 A rare Book, 
wImh. Teafthingr, ia;fluuif fBespects, ageee with the Indian Brahmin 

I»viesiKofthis-4ii4neeffigin, as an uncfniditlonal emanation from 
Chad, lAdami^wap net oniythe noWest being, which, as an expression- 
^ o0 4Mnei ^weiv bad we psefecenoe of all others, for he never owed 
Ua< «xiateaoe^'t» a mother; he was a heavenly Adam, brought into 
buBif bykfiod'hjnself and was not born into the world in the ordinary 
will I Bskdeobeqjeyed, in coaseaneooe of hi»nsti»e, ev«ty prenig- 
alNRareli«ipni»«pi»it, socrocuMtod by an invnlnertble veil. Bat this 
wmv nait thMsnsiial bodyef^thei prcsenitime, whtob ie only- an evi- 
dapea^'^f^ iiis ^ deg^oidaAlan-**^ oeane mantle^by:' which he sought le 
| i» to ofchMMetf agaimt^tbft mfbiff ^tgnwatik BirfMcmefttswerobiriy, 



32 THE MAGIC OP THE ISRAELITES. 

simple, indestructible, and of an indissoluble character. To this oca-, 
ditioQ of perfect glory, in which he enjoyed the purest happiness, he 
was destined in order to reveal the power of the Almighty, and to 
rule Uie visible and invisible. Being in possession of .all the prerog- 
atives and insignia of a king, he could also use every means to fulfil 
his high destiny. As the champion of unity, he was secure from the 
attacks of all inward and outward enemies, because the veil by which 
he was covered (the germs of which are still within m), rendered him 
invulnerable. One advantage that the original pure maa posaesaed 
was, that no natural poison, nor all the powers of the elements <sottld 
harm him. Christ promised invulnerability to his apostles and all 
his followera, through the regeneration of man. In ibis condition 
man also bears a fiery, double-edged, all-penetrating swo^ a living 
word, which combines in itself all power, and through which ** every- 
thing is possible to him." Of this sword Moses says, Greneeis 8 — 24: 
'^ So he drove out the man, and he placed at the east end of the gar- 
den of Eden CherubimSt and a flaming sword which turned every way, 
to keep the tree of life." In Revelations 1 — 16, we read ; ** And out 
of his mouth went a two-edged sword," etc. By this sword we are 
to understand the living word, which was originally inherent in man, 
and which can only be restored to him by his return to a pore state, 
and by being cleansed from the blot of sensualism. It is the word of 
which we read in Hebrews 4—12 : " For the word of God is quick 
and powerful, and sharper than a two-edged sword, piercing even to 
the dividing asunder of soul and spirit." 

Most extraordinary is the powerful, all- conquering Honover (word 
of power), of Zoroaster, which fully corresponds with the foregoing, 
by which Ormuzd overcame Ahriman and all evil. ** In this condi- 
tion of kingly honor and power," we read further, **maa, as the 
most life-like image of his father, (whose vice-regent he was on 
earth), could have enjoyed the purest happiness had be properly 
guarded his Eden, but he committed a breach of trust. Inatet^ of 
ruling over the things of sense and striving for a higher spiritual 
state, to which he was ordained, he imbibed the unhappy idea of ex- 
changing tl^e great cardinal points of light with truth, that is, )ie con- 
founded light with truth, and in this conOiaion he lost both and 
robbed himself. Because he lost sight of the boundary of the king- 
dom over which he was placed as a watchman, and confii^ hioiseTf 
to only a portion of it, namely, the sensual, the glitter of which 
blinded him so greatly as to make him forget all eUie : beoaoae he 
flattered himself that he could find the light in another place than the 
flrst great fountain, he fastened his voluptuotts eye on a false exist- 
ence, became enamored of sensualism and became sensnal himself. 
Through this adultery he sank into darkness and confusion, the result - 
of which was, that he was transplanted from the light of day into the 
night of innumerable small twinkling stars, and now he experienced 
a sensual nakedness of which he was ashamed. The abuse of the 
knowledge of the connection between the spiritual and the bodily, 
according to which man endeavors to make the spiritnal sensual jund 
the B6D0aal spiritualf is true adultery, of whom, he who is moyed by 



THE MAGIC OF THE ISRAELITES. 33 

the female sex iakSimply a coDseqnence and an imitator. Through sin 
man lost not only his original habitation, and became an exile into 
the religious state of the fathers and mothers, having to go in the way 
of the flesh, bat he also lost the fiery sword, and with it everything 
else that had made him all-seeing and unconquerable. His holy gar- 
ments now became as the skin of animals, and this mortal, perishable 
covmng afforded him no protection against the elements. With the 
wasted half of his body, tiie spiritual also added to the confusion, 
and discordant sounds were heard in the dark places of his spiritual 
domain. 

Altheugh man had sunk deep in sin, the hope of a full restoration 
was given to him on condition of a perfect reconciliation. Without 
such reconciliation, however, he sinks deeper and deeper, and his 
return becomes still more precarious. In order to be reconciled he 
must become self-abased, and resist the false allurements which only 
serve to steep him in the mire of the elements, and he must seek, by 
prayer, to obtain the more exalted blessings of benevolent influences, 
without which he cannot draw a pure breath. In this reconciliation 
he nrast gradually overcome everything, and put away everything 
from him that will cloud his inner nature and separate him from the 
great source of his being ; because he can never enjoy peaee within 
himself and with nature around him until he has thus overcome 
everything opposed to his own nature, and gained the victory over 
all his enemies. But this can only be done when he returns the same 
road upon which he bad wandered away. He must wean himself by 
degrees from tiie sensual by a heroic life, and like a weary, footsore 
wanderer, who has many steep mountains to scale, continue to mount 
upwards, until he Teaches the goal, which is lost in the clouds. Over- 
coming one obstacle after another, he must dispel the dark vapors 
that intervene between himself and the true sun, so that in the end 
the pure rays of light may reach him without interruption. The fol- 
lowing Is a genuine scriptural doctine according to the Indian creed, 
differing, however, in character : 

'*The Almighty has provided means to aid man in the work of 
reoonciliatiott. God has appointed higher agents to lead him back 
to Him from the error of his ways. But he can only be fully restored 
through the Saviour of the world, who finished and perfected all that 
these agents had accomplished only in part at different times, 
Through Him all power became animated and exalted ; through 
Him he approaches the first and only tnie light, a knowledge of all 
things, and especially, a knowledge of himself. If the man is will- 
ing to accept this offered help, he will surely arrive at the desired 
goal, and he will be so firmly established in faith, that no future 
doubts can ever cause hiio to waver. If he elevates his will, so as 
to bring it in unison with the divine will, he may spiritualize his 
being already in this world, so that the higher spiritual kingdom 
may become visible to his eyes, and feel God nearer to him than he 
ever thought it possible ; that all things may become possible to him, 
because he adds all powers to his own, and in this union and har« 
moBj, with a fiillnese of a higher vitality, the divine agents, Hosesi 



34 THE MAGIC OF THE ISRAELITES. 

Eliad, yea, even Christ himself, may become vigible ta him, when, 
living amid thought, he requires bo^ks no longer. In short, man can 
attain to such a degree of perfection, even in this life, that death will 
have nothing more to do than to disrobe him of his coarse covering 
in order to reveal his spiritual temple, because he then lives and 
moves within the eternal. Only when he arrives at the end of tiiis 
vale of darknesSt will he receive, at each stage of his joarney, more 
extended life, greater inward power, purer air, and a wider range 
of vision. His spiritual being will taste nobler fruits, >and at the end 
of his race nothing can separate him from the exalted harmonies 
of those spheres, of which mortal sense can draw but a faint picture. 
Without distinction of sex, he will begin to live the life of angele, 
und will possess all their powers, of which he had but a faint sign 
here ; he will then again enjoy the incense of the eternal temple, tbe 
source of all power, from which he was exiled, and Christ will be Ms 
great High Priest (Hebrews 7, 17, 24, 25). Man will not only enjoy 
his own gifts, but he will have a part in the gifts of the elect, who 
constitute the council of the wise ; that holy sovereign will be more 
exalted there^han he could be here ; there will be no rising or set- 
ting of the light of the stars ; no changes of day and night, and no 
multiplicity of languages ; every being will in that moment be 
enabled to read the name of that holy book, ont of which flows life 
for every creature (Hebrews 12, 22, 23). And here, too, the vievrs 
of Zoroaster are in accord with the foregoing, for he also speaks of a 
heavenly meeting, and the participation of every follower of Ormuzd 
in the sacrifices and prayers of all, etc. 

In placing this prominent treatise so plainly before the reader I 
felt no hesitation, because it was so clear and true, and because it 
seemed so proper for this work here, and to show why only. pure and 
truly Christian men can perform great wonders and see visions of 
whieh the worldly-minded have not even a conception. I will now 
relate a few instances of magnetic appearances and occurreneei, 
many of which .are recorded in the Bible. 

The first and most striking one we find in connection with Adam. 
Moses writes (Grenesis 2, 21) as follows : *' And the Lord caused a 
deep sleep to fall upon Adam, and he slept" And now, the ques- 
tion arises. What kind of a sleep was this? The answer is, it was a 
deep sleep. It was either the sleep of death, or a state of lethargy, 
or a trance (raptus divinus), or, was it merely an ordinary sleep? The 
first appears improbable, and had this been the case, we know,.^ thai 
in the release of the body from its earthly bonds, and shortly before 
<ieath, tbe clearest instances of -second sight have occurred ; but the 
question is not of a mortal illness, but of a deep sleep. If it was a 
trance, then that inward second-sight may be regarded the more prob- 
able. The seventy- two translators of the Bible actually regard this 
sleep as a trance, and Tertullian says, in direct reference to it, " The 
power of the prophecies of the Holy GS-host fell upon him." (Accidit 
super ilium spiritus sancti^is operatrix prophetic.") 

Another remarkable vision is that which Noah had of the ark long 
before tbe deluge occurred. Again, tbe call of Abrabami in which 



he was commanded to leave his fatherland and mov« towards Haran 
Iq Canaan, Abraham had maav yisions, or was the conversation of 
the Lord with him, recorded in the Bible really only than a figurative 
expressioii of intuition? Through these visions or conversation^ as 
yoa Witl, he was taught that he would be greatly blessed, and that he 
ibotild tee the father of a great nation, etc. As he came into the 
sacred grove of Moria, the Lord again appeared anto Abraham and 
said : *' This land will I give unto thy seed." 

The innocent life of the shepherds, and their frequent abode in 
sacred groves, very naturally brought such intuition to the very highest 
point of perfection, and this was especially the case, when iheir 
minds were occupied with God and godly things. And this is par- 
ticularly shown in the history of the shepherd-life of the pious Israel- 
ites, not only by ike ancient fathers, but subsequently, in the time of 
the king^ and judges. Isaac and Jacob had visions similar to those 
of Alnraham, We notice especially the vision of Jacob while journey- 
ing into Mesopotamia, in which he saw a ladder reaching from earth 
to heaven, ft is written (Genesis 28, 10) : ** And Jacob went out from 
Beersheba, and went toward Haran. And he lighted upon a certain 
place, and tarried there all night, because the sun was set : and be 
took of Ihe stones of that place, and put them for his pillows, and lay 
down in that place to sleep. And he dreamed, and behold, a ladder 
ftdt up on the earth, and the top of it reached to heaven : and behold, 
the angels of God ascending and descending on it. And behold, the 
Lord stood above it, and said, I am the Lord, etc. The land whereon 
thou llest, to thee will I give it, and to thy seed, etc. And in thee 
and In thy seed shall all the families of the earth be blessed. And 
Jicob awake out of his sleep, and be said. Surely the Lord is in 
this plaMse f and I knew it not. This is none other but the bouse 
of God, and this is the gate of heaven." How traly was Jacob's 
dream fiilfiUed ! The promised land became the possesf<ion of the 
Jews ; through his seed, namely, through Christ the Saviour, who 
is the heavenly ladder upon which the angels of God ascended 
and deseended, all the nations of the earth have been or will be 
btessedv 

We find another remarkable instance of the magnetic influence in 
ehangrng the natare and complexion of living objects^ in the history 
of Jacob. It is as follows : Jacob agreed with Laban that he would 
■tftl goaid his sheep, provided, that Laban would give him as a 
rewttfd for his service, all spotted lambs and goats that should in the 
fhiore \» added to his flocks. Laban consented to this proposal, and 
Jacob became immensely rich. It is worth the trouble to insert the 
patsace relating to this transaction, as an application of ''the myste- 
noat doctrine of magnetism. 

When Jacob would no longer watch oyer the sheep and desired to 
go awnr with his wives and children, Laban said nnto him, Genesis 
80, 87-48 ; ♦« I pray thee, II I have found favor in thine eyes, tarry : 
for I have laamed by experlenoe that the Lord bath blessed me for 
tkj Mk0. And he Mid Appoint me thy wagei, and I will give it, 
AtMto iil4 wito UmithOttkBQWMt hQwIb«Y4 Mrred tb^e anA bov 



36 *HB MAGIC OF THE ISRAEL!*^. ' —- 

» ■ I ' ■ ■ ■ , 'II 

thy cftttle was with me. For it was little which thou hadst before I 
oaine, and it is now increased unto a multitude : and the Lord hath 
blessed thee since my coming : and now, when shall I provide for 
mine own house also 9 And he said, What shall I give thee T And 
Ja<$ob said, Thou shalt not give me anything : if thou wilt do this 
thing for me, I will again feed and keep thy flock : I will pass through 
all thy flock to-day, removing from thence all the speckled and spot- 
ted cattle, and all the brown cattle among the sheep, and the spotted 
and speckled among the goats : and of such shall be my hire. So 
shall my righteousness answer for me in time to come, when it shall 
come for my hire before thy face : every one that is not speckled and 
spotted among the goats, and brown among the sheep, that shall be 
counted stolen with me. And Laban said, Behold, I would it might 
be according to thy word. And he removed that day the he-goats 
that were ring-streaked and speckled, and all the ahe-goats that were 
speckled «nd spotted and every one that had some white in it, and 
all the brown among the sheep, and gave them into the hands of his 
sons. And he set three days' journey betwixt himself and Jacob : 
and Jacob fed the rest of Laban's flocks. And Jacob took him rods 
of green poplar, and of the hazel and chestnut-tree : and pilled white 
streaks in them, and made the white appear which was in the rods. 
And he set the rods which he had pilled before the flocks in the gut- 
ters in the watering-troughs when the flocks came to drink, that tiiey 
should conceive when they came to drink. And the flocks conceived 
before the rods, and brought forth cattle ring-streaked, speckled, and 
spotted. And Jacob did separate the lambs, and set tbe faces of the 
flocks toward the ring-streaked, and all the brown in the flock of 
Laban ; and he put his own flocks by themselves, and put them not 
unto Laban's qattle. And it came to pass whensoever the stronger 
cattle did conceive, \ that Jacob laid the rods before the eyes of the 
cattle in the gutters, that they might conceive among the rods. Bat 
when the cattle were feeble, he put them not in ; so the feebler were 
Laban's, and the stronger Jacob's. And the man inereased exceed- 
ingly, and had much cattle, and maid-servants, and men-servants, and 
camels, and asses.'' 

This proves clearly that the sheep and the goats could be made to 
bring forth their young changed in color and appearance correspond- 
ing with the pilled rods which lire^e placed before them by Jacob as 
they drank from the water. In these days, the theory that the fea- 
tures of the offspring o£« hnman mother can be affected by an olgec^ 
upon "^ich the mother .gazes, is pronounced absurd ; and yet this 
theory ^n the very nature of things, is as fully established as the fact 
that the mental qualities of many children differ totally ..from those 
of their parents. The fact that the sheep and the goats, upon seeing 
the objects which Jacob so skillfully placed before them, brought)^ 
forth their young differing in appearance from themselves, has a very^ 
deep significance. Either Jacob knew what the result of this strata- 1 
gp^em wonM toiCrom experience, or it was revealed to him in a dream, 
for we read, ^nesis 31, 10: <' And it came to pass at the time th# 
pAttle conceived, that I liftod up mine eyes, and aaw in a dre am, w t 

•I 



*flti Magic op 'the tsitAELiTtes. 8*r 

rm • ... 

behold, the rams which leaped upon the cattle were ring-streaked, 
speckled, and grizzled." With the water which they drank, and in 
which at the same time they saw their own reflection, they transmit- 
ted the image of the speckled rods to their young. 

We have not the space here to enter into a more extended argu- 
ment to prove the truth of tliis phenomenon, but the fact that the 
female progenitor, both human and animal, is capable at the period 
of gestation to transmit to her offspring the image and likeness of 
surrounding objects, has a surer foundation than is commonly believed 
to be possible. The great army of Materialists, who represent the 
spirit of the scriptures and of life as an ordinary earthly matter, so as 
to make it appear that nothing is hidden in the sanctuary that they 
cannot comprehend by their intellect, will never be converted, and 
those who rely upon the benign influences of a higher light in the 
temple, which will exist beyond the life of this world, will never need 
conversion. 

Moses himself, the great man of God. had many remarkable visions. 
Thpse visions consisted in plart of dreams aud partly in ecstasies, and 
for this reason was he educated in all the mysteries of the Egyptians 
and in all their magical arts, in which he excelled all others. On 
account of bis extraordinary piety and wisdom he was made the 
savior of his people from the thralldom of Pharaoh. His visions 
were of a diversified character. His ability to lead and govern the 
people was the direct result of a deep intuition. If we regard this 
ability as mere inward sight, then we must admit that it was a purely 
magical gift ; if as the result of direct command of the voice of God 
(for according to the scriptures God often spoke personally with 
Moses), we find in it a confirmation of the truth, that a pious mind, 
open to divine influences, can also perform divine acts. 

The first important vision of Mo.ses occurred at Mount Horeb. while 
be was yet engaged in watching over the flocks of Jethro, his falher- 
in-law (Exodus 3, 2) : " Af»d the angel of the Lord appeared unto 
him in a flame of fire out of the midst of a burning bnsh : and Moses 
said, I will now turn aside, and see this great sight, why the bush is 
not burnt. And when the Lord saw that he turned aside to see, God 
called unto him out of the burning bush, and said. Draw not nigh 
hither : put off thy shoes from off thy feet ; for the place whereon 
thou standest is holy ground." 

"Moses, the prophetic seer, acquainted with the weakness of his 
brethren, full of religious zeal, and gifted wifeh a glowing phantasia, 
came to the lodge of^his father-in-law in Midian, where he had time 
and opportunity, as a shepherd, to store his mind with religious con- 
templations, so that in a state of ecstatic second-sight, he could review 
the ways and means by which he might b-come I he leader and shep- 
herd of his people. The centrum of his mind was open to the higher 
influences of God, who.appcared unto him a** a li«jht in the burning 
bush which was not consumed, and with whom, with veiled counte- 
nance, he conversed familiarly. We find in Moses the emotions of an 
inward psychological struggle with hopes and fears, with extreme 
weaknoM ftnd supemataral strength of will ; of submlsBloQ, revereaoo 



and obedience; of confidence, and finally of an enthusiasm, that, 
regarding all earthly obstacles as nought, he overcame all things 
While he was thus equipped with god-like powers, be subdued the 
elements of nature and compelled them to testify to the greatness 
and glory of God by the mttrvellous wonders which he perrormed. 
In such ecstaeies Moses could- tarry long on the mountains and sepa- 
rate himself from the people un the journey in the wilderness, and 
would yet be venerated as a man of wonders. The visions of Moses 
embraced the present and the future. He not only delivered the 
commands of God from the mountain, biit he also foresaw the offer- 
ings that were brought to the golden calf; he foresaw that he could 
prepare the children of Israel for the pure worship of God, and guard 
them against error and idolatry only by isolating them in the wilder- 
ness from the heathen nations around them. lu addition to Uie above 
indications we need only call attention to the special visions of 
Moses, his gifts, his ability to transfer the power of divination to 
others, and class them among magnetic occurrences; we may omit 
the different kinds of sacrifices, the consecration and blessing with 
water, oil and blood, and laying on of hands, etc., as well as the 
stringent prohibitions against taking any part in sorcery, false divi- 
nation, conjuring and inquiring of the dead. 

Among a few instances, resembling magnetism, we mention par- 
ticularly the rod with which Moses performed his wonders befoTe 
Pharaoh, and the stretching out of his hands by which he divided the 
waters of the sea (Exodus 14, 16) : '*But lift thou up thy rod and 
stretch out thy hand over the sea, and divide it; aud as Moses 
stretched oat his hand over the soa, the waters were divided. And 
when the Egyptians pursued them, MoRes stretched forth his hand over 
the sea, and the sea returned to his strength when the morning ap- 
peared ; and the Egyptians fled against it, and the Lord overthrew 
the Egyptians in the miditt of the sea, so there remained not so much 
as one of them.'' The stretching out of the hand of Moses and the 
wonders he performed with his rod are of great significance. With 
his rod he smote the rock in Rephidim, and the water gushed forth to 
quench the thirst of the murmuring people (Exodus 17, 5) : *• And 
the Lord said unto Moses, go on before the people, and take with thee 
of the elders of Israel ; and thy rod, wherewith thou smotest the river 
take in thy hand and go; and thou slmlt smite the rock, and there 
shall water come out of it, that the people may drink.'* And when 
Amalek came and fought against Israel, Moses said unto Joshua 
(Exodus 17,9-11): "Choose us out men, and go out, fight with 
Amalek : to-morrow I will stand on the top<of the hill with the rod 
of God in my hand. And it came to pa.ss, when Moses held up his 
hand, that Israel prevailed ; and when he let down his hand, Amalek 
prevailed.*' 

The gift of prophecy seems also to have been given to the picas 
elders of Israel through their intercourse with Moses, for it is written 
(Numbers U, 23-29) : ** And the Lord said unto Moses, Is the Lord's 
hand waxed short? thou shalt see now whether my word shall eome 

to pw aoto thw or not, And Mowi wont o^t ond told (be pooplt 



THE MAGIC OF THE ISBAELITES. S9 

^^___j_i_i_u_iii_jj_ j_iM I I— ^mm ■^111 ^wMiMi ii^iMi - • II -i ' iryTw-i-B — —-rrm — m^ \-mt^m^t^ 

the irofds of the Lord, and ^thered together the seveiitj men of the 
elders of the people, and set them arouad aboatthe tabernacle. And 
the Lord came down in a cloud, and spake unto him and took of the 
spirit that was upon him, and gave it unto the seventy elders : and 
it csae to pass, that, when £he spirit rested upon them, they prophe- 
sied, and did not cease. Bat there remained two of the men in the 
camp, the name of the one was Eldad, and the name of the other 
Medad : and the spirit tested upon them : and they were of them that 
were written, but went not out into the tabernacle : and they pro- 
phesied in the camp. And Joshua the son of Nun, the servant of 
Moses, one of his young men, answered and said, My lord Moses, for- 
bid ^thesk And Moses said unto him, Enviest thou for my sake ? 
would God that all the Lord's people were prophets, and that the 
Lord would put his spirit upon tfaiem t 

The various conditions of clairvoyance are clearly described by 
Mosea Miriam and Aaron spoke against Moses because of the Ethio- 
pian whom he bad married, and they said (Numbers 12, -2-8) : *' Hath 
the Lofd indeed spoken only by Moses? Hath he not also spoken by 
as ? And the Lord heard it. And the Lord came down in a pillar of 
the eloiid and called Aaron and Miriam : and they both came forth, 
And he said. Hear now my words : If there be a prophet among you, 
I the Lord will make myself known Unto him in a vision and will 
speak unto him in a dream. My servant Moses is not so, who is faith- 
fal in «11 my hoase. With him will I speak mouth to mouth, even 
apparently and not in dark speeches, and the similitnde of the Lord 
shall he behold.'' And so it was also among the Israelites and other 
natioot, and is now in our magnetic appearances and revelations by 
visions, and especially in dreams and dark words and figures, which 
is frequently the case in the lower condition of somnolency ; but in 
the highest grades of clairvoyance, when the mind is pure as in the 
ca8e< of Moses, it is to behold in the true form. 

The personal conversations of GS-od with Moses, and his poWer of 
behotding the Almighty in his true similitude are figurative expi^e- 
8ion», and must not be taken, in a literal sense. For the Lord speaks 
throogh revelation and by means of the light, and not by word of 
month, neither can God be seen by mortal eyes, for He says in ano- 
ther place, " No man can behold me and live." This language is the 
ezpiessioa or impression of the divine word, and a light from the 
very purest 'Sonrce ; it is the spiritual gift and revelation of the Deity 
to mmn, wbteh mast be taken according to the various grades of intel- 
ligence of beings, as in nature, according to the kind of light produced 
by different actions, whether the effect be produced upon near or dis- 
tant, thick or thin, bard or soft objects, etc. 

Tbis language was understood by prophets and consecrated men in 
all ages, and f^eee conld not communicate the light they had received 
in any other language than those which were spoken in their day, 
although, that which came over them was much more simple, oompre- 
bensive and spiritual thau any spoken communication could have 
been. The language of God is the ioflaence of a higher light through 
wbiob the spirit w£ich he pervades beeomes eleotrifled. uod acts m 



40 • THE MAGIC OP THE ISRAELITES. 

a centrum only on the centrum of things, that is, on the inner 
or spiritual, and the outward manifestations follow ez post. It is 
not less significant that the bite of the fiery serpents was healed by 
gazing upon the brazen serpent. *'And the soul of the people was 
much discouraged because of the way, and spake against' God and 
against Moses. And the Lord sent fiery serpents among the people, 
and they bit the people ; and much people of Israel died. Therefore 
the people came to Moses and said, We have shined, for we have 
spoken against the. Lord and against thee : pray unto the Lord that 
he take away the serpents from us. And Moses prayed for the people. 
And the Lord said unto Moses, make thee a fiery serpent and set it 
upon a pole ; and it shall come to pass that every one that is bitten, 
whun he looketh upon it, shall live." (Numbers 21, 4-9.) 

The visions and prophecies of Balaam, son of Beor, to whom Balak 
sent Messengers, that he might curse Israel, are also of a remarkable 
character. (Numbers 22, 23-24) : ** If Balak would give me bis 
house full of silver and gold, I cannot go beyond the word of the 
IjokI, my God, to do less or more." So spake Balaam to Balak, who 
trit^d to bribe him to do evil. 

In Numbers 24, 4, 15, 16, 17, 19, we have an account of the visions 
of the heathen seer, in which was announced the advent of Christ : 
*' And the spirit of the Lord came upon him and he took up his para- 
ble and said : And the man whose eyes are open hath said : He hath 
said, which heard the words of God, and knew the knowledge of the 
Most High, which saw the visions of the Almighty, falling into a 
trance, but having his eyes open, I shall see him, but not now ; I 
shall behold him, but not nigh ; there shall come a Star out of Jacob 
and a Sceptre shall rise out of Israel. Out of Jacob shall come he 
that shall ba^-e dominion." The history of Balaam proves that the 
power to perform wonders was not possessed by holy seers alone. 
Balak, king of the Moabites, being afraid of the Israelites, desired to 
form a league with the Midianites. But since neither the Moabites 
nor the Midianites felt like engaging in hostilities with the Israelites, 
they resorted to magic, and since they had no magician among them- 
selves, they sent for Balaam, who was celebrated for his powers of 
charming and divining. The messengers came to Balaam with costly 
presents in their hands (for he took money for his services as sooth- 
sayer), and demanded that he should curse this strange people. 
Balaam invited them to tarry over night ; in the morning he aroee 
and made known to the messengers that God neither permitted him 
to curse the Israelites, nor allowed him to accompany them to their 
country, for " that people was favored of God." Balak thinking he 
had not offered enough, sent more costly presents by the hands of his 
nobles, in order to induce Balaam to visit him and corse Israel. 
Balaam, a mixture of faith and fickleness, of truth and avarice, of 
true, prophecy and magic, said to the servants of Balak : '* If Balak 
would give me his house full of silver and gold, I cannot go beyond 
the word of the Lord my God, to do less or more." And yet, after 
be had spoken with the Lord during the night, he arose in the morn- 
ing,. saddled his ass, and prepared to go with the Moabite prinoes^ 



*HB ilAGIC OF tHD ISKAELITfisS. 41 

and afterwards told the enemies of Israel how they could lead them 
into idolatry. 

Here follows the history of Balaam's perfect somnambulism. Being 
a visionary, he was divided within himself, because he tried to serve 
God and Mammon> His conscience unbraided him, **And God's 
anger was kindled against him because he went : and the angel of the 
Lord stood in his way for an adversary against him." Now he 
changed his inward perception from the angel and transferred it to 
the ass, which now also beheld the angel standing in the way, and 
therefore began a rational conversation with its rider. The ass, ivith 
characteristic obduracy, preferred the fields to the uneven paths in 
thie vineyards, and when force was employed to turn her in the way, 
she thrust herself again the wall, and crushed Balaam's foot agiinst 
the wall, for which h€ smote her with his staff ; and since there was 
no path to turn aside either to the right or to the left, the ass fell 
down under Balaam, and he smote her again. Finally the ass spoke 
to Balaam, and pointed out to him his unreasonable conduct, and when 
he came unto himself he again saw the angel instead of the ass ; ' but 
his conscience smote him ; he confessed his sin and promised tq go 
back again. But the angel permitted him to proceed upon condition 
that he should speak only what the Lord had commanded him to say, 
which condition he fulfilled in spite of every temptation that Balak 
could offer ; and he went not at other times to seek for enchantments, 
but he set his face toward the wilderness..' Instead of cursing the 
Israelites he blessed them, and afterwards actually prophesied con- 
cerning the Star of Jacob. (Numbers 24.) 

This spurious prophet had no truly divine inspirations, but he pro- 
,phe8i6d in the same manner as do onr mesmeric clairvoyants. For, 
first, he always went into retirement , when he was about to prophesy, to 
avoid outward disturbance, which no true prophet ever did. Second* 
His inward perceptions were opened by closing his outward senses. 
** So sayeth the hearer of the word, whose eyes will be opened when 
ho bows down." It is evident that the angel with the drawn sword 
was a vision, and the fact that the ass speaking did not appear strange 
to him, proves clearly that he could not have been awake. Accord- 
ing to the Arabic, Balaam was called " the man with the closed eye," 
and this induces Tholuck to compare his condition to a state of mag- 
netic ecstasy. Third, Balaam was so incapable of distinguishing be- 
tween the real object and the apparent subject, that the ass, gifted 
with speech, made no impression upon him, so that, after he had re- 
gained his senses, he saw the angel standing before him and bowed him- 
self before him. Fourth, Balaam made use of certain external means 
to throw himself into an ecstatic state, which true prophe^ts never 
did. He was led from place to place in order to obtain visions, dif- 
fering in their nature, so as to make them conform with the pleasure 
of Balak. He even employed magic, for it is written : " And when 
Balaam saw that it pleased the Lord to bless Israel, he went not, as 
at other times, to seek for enchantments, but he set his face toward 
(he wilderness.'' Fifth, finally, Balaam's ecstasies were unstable and 
uncertain, and his figures and expressions were symbolical, for we 



*Hfi MAGIC OP THE IS&AELlTfiS. 



read, for example : '* He couched, he lay down as a lion, and as a 
great lion.'^ This false prophet then returned to his dwelling, hat 
appears again later in the camp of the Midianites, where he finally 
perished by the sword at the hands of those whom Moses sent out to 
fight. 

In the days of the judges and kings, dreams and prophetic visions 
signified the same thing. In 1 Samuel, 28, 6, we read : *' In olden 
times in Israel, when men inquired of the Lord, they said : Come let 
us go to the seer, for they were called seers who are now called 
prophets/' 

In Numbers 27, 18-21, when Moses asked the Lord to give him a 
worthy follower, it is written : " And the Lord said unto Moses, Take 
Joshua, a man in whom is the spirit, and lay thine hand upon him. 
etc., and thoushalt put some of thine honor upon him, etc. And 
he shall stand before Eleazer the priest, who shall ask counsel 
for him after the judgment of Urim before the Lord," etc. I 
have already quoted passages from the Bible to show that dreams 
and prophetic visions were regarded as the same thing ; and indeed, 
80 important were dreams, that a dreamer was plac^ in the same 
category with a prophet. ^* And when Saul saw the host of the Phil- 
istines, ne was afraid, and his heart greatly trembled. And when 
Saul inquired of the Lord, the Lord answered him not, neither by 
dreams, nor by Urim, nor by prophets. (1 Samuel, 28, ■<>.) We read 
in Deuteronomy 13, 1-4 : ** If there arise among you a prophet, or a 
dreamer of dreams, und givelh thee a sign or wonder, and the sign or 
wonder come to pass, whereof he spake unto thee, saying Let us go, 
after other gods, which thon hast not known, and let us serve them : 
Thou shalt not hearken unto the words of that prophet, or that 
dreamer of dreams : for the Lord your God proveth you, to know 
whether ye love the Lord your God with all your heart and with all 
your soul." From this we learn that persons who were not prophets, 
and who were not of a pure heart, also had prophetic visions. 

It would be tedious as well as superfluous to recite all the visions 
of the prophets. In the meantime we will not pass over the most 
remarkable in silence. In 1 Samuel, 16, we find the history of Saul, 
yfho, after the spirit of God had departed from him, became gloomy 
and ill, and whose condition could only be ameliorated by the sweet 
sounds of music. " But the spirit of the Lord departed from Saul, 
and an evil spirit from the Lord troubled him. And SauPs servants 
said unto him. Behold now, an evil spirit from God troubletii thee. 
Let our lord now*oommand thy servants, which are before thee, to 
seek out a man, who is a cunning player on the harp : and it shall 
come to pass when the evil spirit of God is upon thee, that he shall 
pla^ with his hand, and thou shalt be well : and Saul sent to Jesse, 
saying. Let David, I pray thee, stand before me, etc. And it came 
to pasp, when the evil spirit from Grod was upcm Saul, that David took 
a harp, and played with his hand: so Saul was refreshed, and was 
welt, and the evil spirit departed from him.'' When Saul saw the 
Philistine host his heart failed him, and he inquired of the Lord, bat 
the Lord answered him not, *< neither by dreams, nor by Urim nor by 



THE MAGIC OF THE ISRAELITES. 43 

1 1 — ■ ' . I. » I II ... I. . 

prophets. If there arise among jou prophets, or a dreamer of 
dreams, and giveth a sign, etc. Saul was a seeker after signs and 
wonders, for he at one time inquired of Samuel about his missing 
asses ; at another time he inquired of the witch of Endor,and at other 
times he depended upon deceptive dreams. The witch said to Saul : 
" Wherefore dost thou ask of m^, seeing that the Lord is departed 
from thee, and thj kingdom is gone out of thy hand.'' 

In the books of Samuel, who was a clairvoyant in his yonth, we 
find many prophetic visions recorded. The most remarkable of these 
visions were those of Samuel and David. Even Saul attempted to 
prophesy until the ppirit of the Lord departed from him. . The history 
of ue aged king David, who could no more obtain w:armth of body, 
even though he was covered with clothing, we have already related. 
A young virgin was procured, who slept in the king's arms and 
cherished him, and so he obtained heat. (1 Kings, 1, I.) 

Among all the prophets of the old dispensation there was none more 
exalted than Elias, whose very name was a synonyme for a higher 
grade of being. We find in him an example of great significance in 
magnetic transactions. He imparted the most important doctrines 
of life, and he gave life to such as had apparently died, a history of 
which is here inserted verbatim : ''And it came to pass after these 
tlii g.s, l^at the son of the woman, the mistress of the house, fell sick, 
and his sickness was so sore, that there was no breath left in him. 
And she said unto Elias, What have I to do with Ui^e, O thou man 
of God? art thou come unto me to call my sin to remembrance, and 
to slay my son ? And he said uirto hei^, Give me thy son. And he 
took him out of her bosom, and carried him up into a loft, where he 
abode, and laid him upon his own bed. And he cried unto the Lord, 
and said, O Lord, my God, hast thou also brought evil upon the 
widow with whom I sojourn, by slaying her son ? And he stretched 
himself npon the child three times, and cried unto the Lord, and said, 
O l40rd my God, I pray thee,, let this child's soul come into him 
again. And the Lord heard the voice of Elias ; and the soul of the 
child came into him again, and he revived. And BUias took the 
chilly and brought him down out of the chamber into the house, and 
delivered him to his mother." (1 Kings 17, 17-24.) 

Of a similar kind a still more remarkable instance of the striking 
and. powerful magnetic influence is given in the history of the Shu- 
nammite's son who was restored to life by the prophet Blisha (2 Kings, 
4y 18-87). *' And when the child was grown, it fell on a day, that he 
weAt out to bis father, to the reapers. And he said unto his father, 
My head, my head I And he sai^ to a lad. Carry him to his mother. 
And when he had taken him, and brought him to his mother, he sat 
on h^r knees till noon, and then died. And she went np, and laid 
him on tiie bed of the man of God, and shut the door and went oat. 
And she called unto her husband, and said, Send me, I pray thee, one 
of the young men, and one of the asses, that I may run to tiie man of 
Gk>d, and come again. And he said, Wherefore wilt thou go to him 
to-dav? it is neither new moon, or Sabbath. And she said It shall be. 



44 THE MAGIC OP THE ISRAELITES* 

<>t. 
forward ; slack not thy riding for me, except I bid thee. So she 
went, and came unto the man of God to mount Carmel. And it came 
to puss, when the man of God saw her afar off, that he said to Gehazi 
his servant, Behold, yonder that Shunamite : Run now, I pray thee, 
to meet her, and say unto her, Is it well with thee? is it well with thy 
husband ? is it well with the child ? And she answered, It is well. 
And when she came to the man of God to the hill, she caught him by 
the feet : but Gehazi came near to thrust her ^way. And the man 
of God said, Let her alone ; for her soul is vexed within her : and the 
Lord hath hid it from me. and hath not told me. Then she said, Did 
I desire a son of my lord ? did I not say. Do not deceive me ? Then 
he said to Gehazi, Gird up thy loins, and take thy staff in thy hand, 
and go thy way : if thou meet any man, salute him not ; and if any 
salute thee, answer him not again : and lay my staff upon the face of 
the child. And the mother of the child said, As the Lord liveth, I 
will not leave thee. And he arose, and followed her. And Gehazi 
passed on before them, and laid the staff upon the face of the child ; 
but there was neither voice nor hearing. Wherefore, he went again 
to meet him, and told him, saying, The child is not awaked. And 
when Elii«ha had come into the house, behold the child was dead, and 
laid upon his bed. He went in therefore, and shut the door upon them 
twain, and prayed unto the Lord. And he went up, and lay upon the 
child, and put his mouth upon his mouth, and his eyes upon his eyes, 
and his hands upon his bands : and he stretched himself upon the 
child, and the flesh of the child waxed warm. Then he returned, and 
walked in the house to and fro ; and went up, and stretched himself 
upon him : and the child sneezed seven times, and the child opened 
his eyes. And he called Gehazi, and said. Gall this Shunamite. So 
he called her. And when she was come in unto him, he said, take up 
thy son,'' 

What may we learn from this? First, that one must be a man of 
God as Eliaha was. Second, Elisha must have been well acquainted 
with the transferring of this power by means of a conductor, or he 
would not have sent his servant before him with the staff, by simply 
laying the same upon the face of the dead child, and thereby restore 
him to life. Third, the command that he gave unto his- servant, to 
salute no one by the way, has a deep significance. He was to give 
his undivided attention to the business of raising the dead unto life, 
and not to be led away by any other consideration or occasion what- 
ever. A proof that it is highly necessary and important that a mag- 
netic physician should be free from all diversions in order to concen- 
trate all his energies upon the one object, — the patient. Fourth, the 
very management in this case, is incomparable. Fifth, it is a proof 
that perseverance and continuance is a chief requisite in a magnetic 
operation : you cannot fell a tree with one stroke, so Elisha, after the 
first effort, arose and walked to and fro in the house, and only upon 
the second effort did the dead lad begin to breathe. By the conduct 
of Elisha (and Saul), we may learn, that the inner sense may also be 
developed by music, as for instance, when Elisha was called upon to 



THE MAGIC OF THE ISRAELITES. 45 

. . . a — • 

said : "Bat npw, bring me a minstrel." And as the minstrel played 
the hand of the Lord came upon him, and he prophesied. (2 Kings, 
8, 16.) That they knew the method of healing by laying on of hands, 
and that they practiced it, is proven in the passage (2 Kings, 5, U.) 
Naaman, the Syrian captain, expected Elisha to move his hand over 
the leprous part, and thus put away bis leprosy. 

We often read that the remains of saints worked marvelous won- 
ders and healed the sick long after their decease. This was the case 
with Elisha, for we read (2 Kings, 13, 20): <* And Elisha died, and 
they buried him. And the bands of the Moabites invaded the land 
at the coming in of the year. And it came to pass as they were bury- 
ing a man, that behold they spied a band of men ; and they cast the 
man into the sepalchre of Elisha : and when the man was let down, 
and touched the bones of Elisha, he revived and stood upon bis feet." 
If it might probably appear, that in the earliest ages men were chiefly 
given to prophecy and . inner perceptions, in our day and amon^ us 
the female more frequently possesses these gifts : still, there are nu- 
merous instances of prophetic women recorded in the Bible also, as, 
for example, the woman of Endor, who pos^sed the spirit of divina- 
tion and to whom Saul went to inquire of. Huldab, the Prophetess, 
(2 Kings, 22, 14), and Deborah, the wife of Lapidoth, etc. 

Let US once more take a retrospective glance upon the people of 
Israel, according to the history of the Old Testament, and upon the 
ancient days of the Orientals, and compare the magic among them to 
that of later years, and we shall find many and essential differences. 
In the first place, I have remarked before, how that the people of 
Israel stood single and alone before all the heathen nations, and how 
the magio among them assumed an essential and diversified form. 
For although the Jews remained so long in Egypt, they brought very 
little Egyptian magic with them on their return ; that is, of the genuine 
theurg^cal mag^ art, which is the result of natural powers and of hu- 
man hiventions. These magical ecstacies and wonder workings were 
more of the nature of divine inspiration, while the black art, practiced 
by natural means, which was to produce supernatural effects, was met 
with severe punishment as an unholy work of sorcery and witchcraft 
We find quite the contrary in heathendom, since here the true know- 
ledge of the divine was either lacking altogether, or it was adulterated 
by traditions and darkened by mysteries. As for instance, in Egypt 
Athor« according to the Theogony of Hesiod, the darkness of night was 
worshipped as the great unknown, through profound silence ;. but to 
the Israelites the light appeared in the unity of God, whom they 
woniiipped with loud hymns. In the entire old world of Heathen- 
dom the power of the principle of nature governed, and brought down 
the spiritual vibration to the level of the terrestrial or earthly. The 
true magio of the divine was hid from that erring people, being cov- 
ered wi& a veil through which but few glimpses of light penetrated. 
The light shone io the darkness, but the darkness comprehended it 
not. Bamberger says : '* Heathendom was capable only to take up 
■ingle rays, as it were, in an oblique direction, but the eleet of God, 
{|8 tlie posterity of Shem, in wl)ou) mankind was to be e](hibited a(i 



46 THE MAGIC OF THE ISRAELITES. 

such, and to whom all the rest of maakind, as the mere commoa 
people (Gojim) were retained, tbej could rejoice not only \n^ circait- 
oiis, but in a central influence on the part of the Lord. *' Thou art a 
holy peopje unto the Lord, says God. (Dent. 7, 6.) The Lord thy God 
hath chosen thee to be a special people to Himself, above air people 
that are upon the face of the earth." 

Israel was appointed thereto, not so much to conceive and i^rasp 
the outward glory of God, the ideal world, but much more His inner 
beint?, to be led deeper and deeper into the sanctuary of divine per- 
sonality. This, however, cannot be done at once ; and if Israel is 
not the only pardoned and favored, but if through him all the nations 
of the earth shall be blessed, this could only be accomplished gradually, 
and by degrees. Madam Schlegel says : ** A longing or love is the root 
and beginning of e^crj higher and divine knowledge. Perseverance 
in searching, in faith, and in the contest of life, only prefig^ire the 
middle of the way ; the termination must always remain something 
that is hoped foi*. The necessary epoch for preparation to this grad- 
ual process may not be oyerturned nor set aside by the noblest 
strivings of man. The character and the history itself of the Hebrew 
nations are greatly misunderstood, for the very reason, that these 
things are not duly observed. The whole existence of this people 
was built only upon hope, and the highest centre of their inner life 
was placed at a great distance in the future. Upon this also rests the 
chief difference in the method of the holy deliverance of the Hebrews. 
as is exhibited by other old Asiatic nations. In the old records of 
these nations their glance in the proper historic parts is directed more 
toward the glorious past, with a regretful feeling in consequence of 
that which man has since lost. Out of all the fulness of these touch- 
ing, holy remembrances, and out of the oldest joint proverbs. Moses, 
in his most direct and fixed revelations for the Hebrew children ac- 
cording to the wisest law of economy, brought out but very little, 
and only what seemed the most indispensable and necessary for hhi 
people and the object of God with the same. And as all the writings 
of the first law-giver, who for this sole object led and brought ont his 
favorite pf*ople from Egyptian servitude in a spiritual sense and ac- 
cording to the whole mode of thought, until np to the time of the 
prophet king and singer of psalms to the last voice of warning and 
promise that died away in the wilderness — the outwatxl contents and 
the inward understanding ai*e, according to prophetic writings : so 
may the people themselves be called a prophetic people in the highest 
sense of the word, and is such really, taken historically, in the whole 
course of the world and in their wonderful destinies they were and 
are such. ; 

Molitor says further :— ''The leading of the Israelites famishes tbej 
most apparent proof of the divine nature of religion. Among at] 
nations there are oracles, and in all important affiiirs and transactioi 
inquiry is made of them, and nothing is undertaken in life unless thi 
favorable judgment of the gods is first obtained. Meantime thes< 
oracles do not appear to he positive leaders of the people. They sim-j 
ply reply to inquiries mfv4e. Not |n i^ single hei^th^a religioq, tbero. 



THB MAGIC OP THB ISRAELITES. 47 

fore, do we obserre a really positive, sensitive and divine guidance. 
BuHi man stands here, solely in his own power. The case is entirely 
difi^rent with the people of Israel, who are nothing, and have noth- 
ing of themselves, but whose whole existence and guidance is singly 
the work of Divinity. Where is there a nation to be' found that had 
such an ethical guidance? Where do you find a people who have 
made humility and obedience and a childlike surrender to God, their 
first and chief duty, and accepted chastisement as a token of love, 
and were brought to their destination through adversity and humili- 
ation ? True, there are guidances and trials also in Heathendom, but 
they are trials only in the vigorous subduing of evil, and tlie coura- 
geous bearing of great burdens. Nowhere, therefore, do we find 
merit or praise for baseness or lowness. When, for instance, it was 
■aid of Moses : ** He was an humble man/' it was a compliment which 
was never bestowed upon a heathen hero.'' (Kabbalah, Part 3, page 
116.) 

The Hebrew prophets and the heathen seers present an essential 
difference. Even if the ground-work of natural magical visions ap- 
pear here as elsewhere ; if imagination and sympathy — if the outer 
influences of nature often produced like effects, and if the Israelites 
bad learned and brought with them many and various Egyptian se- 
crets, as for instance, Samuel's School of Prophets in the Old Testa- 
ment gives ample proof, as also the holy inspired dance, the propht^tic 
signing, etc., had in it something contagious, insomuch that prophetic 
students were seized and overcome, as was also Saul, who fell in with 
them and prophesied, so that the proverb, '* How came Saul among 
the Prophets ?^' still shows something very curious and surprising ; 
yet, in view of the motive and effect, great differences are found, so 
that they well deserve to be held to view in this place. They are as 
follows : 

1, The Magician, the Indian Brahmin, the mystical Priest, etc, 
brings himself into an ecstatic condition, and into supposed union 
with God, by self-elected methods ; Moses and the true prophets of 
Israel receive an unexpected call to serve Him. 

2. the Magician elevates himself by his own innate strength to a 
higher state and condition than the world by whom he is surrounded ; 
he isolates himself intentionally and his isolation becomes impera- 
tive, and through it follow the various castes and grades in llf(», ns, 
for example, the Indian and Egyptian castes, which produces a spec.irtl 
iufluence upon the diversified conditions of earthly life and intellect ; 
Mo^es and the prophets are more casual, and iu the passive dread of 
deep solitude, they suddenly hear the call and follow in humiHtv. 
with veiled countenances. The liberation of his people is not effected 
bf a strong will, and he claims no preference ; he does not separate 
toe different castes, but he separates the organic unity of the people 
froift heathen blindness, which he dedicates to God ; he is himself 
the expounder of the faith of God's overruling providence ; of the 
hope in future punishment ; of the love of God, and of order and jus- 
ti^ among men. 

d. Contempt of the world and pride in his own worthiness and 



48 THE MAGIC OP THE ISRAELITES. 

kaowledge characterize the magical seer. A wise use of life, obe- 
dience ill serving God and a constant reoollection of his sinful wealc- 
ness, incites the prophet to implore divine help, to praj for a know- 
ledge of the truth, to fulfill not his own, bat a higher will. To the 
Brahmin, for example, the earth is a hell, a place of torment ; to the 
prophet it is a school, through which,. in the performance of duty, 
the peace of true happiness may be found. 

4. The magician is a lawgiver, the prophets are obedient disciples, 
who preach and explain the revelations of God. 

5. There we have the means of falling into a state of ecstasy, self- 
denial and unnatural mortification of the body. Here the world is 
adapted to the most judicious eujoyment of life. The prophet does 
not require extraordinary means to fall into a state of ecstasy ; he 
utters the immediate word of God without preparation and without 
mortifying the body, presents it, and lives among his kind. 

6. The index of prophecy itself, in the highest ecstasies of the magi- 
cians, is a kind of light lustre ; when they are steeped therein, the 
world with its signatures, and perhaps too, the inner condition of the 
spirit may become plainly visible, like unto the clairvoyants of our 
day ; but their lips are sealed in this ecstatic state of happiness and 
in the dazzling lustre of a pathological self-illumination. Therefore, 
the numerous antagonistic figures of truth and deception, of sensa- 
tional emotions and phantasmagoria in broken and' jarring forms, of 
convulsions and contortions of the body and the soul, which we find 
among our mesmeric subjects. Their vision^are, like those of certain 
somnambulists, not reliable, and cannot, in tiieir proper surroundings, 
be understood without a previons explanation With the prophets, 
the visions according to form, are the illumination of a mildly divine 
light, reflected from the mirror of a pure mind, which retains a 
perfect personality, and causes a feeling of dependence on God and 
the outer world. The index of their visions relates to the general 
Concerns of life in respect to religion and citizenship ; the prophet 
speaks and his words are trne doctrines, uttered clearly for the bene- 
fit of all men and ages, and comprehended by all. He seeks happi- 
ness yet finds it not in penance, but in his calling, in spreading 
abroad the word of God, not in secret contemplations, but by impart- 
ing it to his fellow-beings through active co-operation. The true 
prophet, therefore, is not lost in inward contemplations, neither does 
ho forget himself in the world, but he continues in living relation with 
God and his neighbor, in word and in deed. Finally, 

7. Since the motives and proceedings differ essentially among in- 
spired races, so their aims and results also differ. The Indian mlagi- 
cian mourns on account of the gradual lowering of the spiritual from 
its original lustre, following the rapidly succeeding eras of the world 
into perishing nature and into the kingdom of death, and deprecates 
the misery connected therewith, namely, discontent, the confusion and 
laceration of the spirit, all of which we may find among the different 
heathen nations. On the other hand, how greatly has universal bro- 
therhood and companionship increased, step by stop^ through the 
agency of the true prophet, and how has the spiritual been glorified! 


ME UkaiC 01* THE ISRlEtttES. 4& 

The spirit that waved over the Jewish religioa in the west spread its 
peaceful inflnenoes farther and wider, and while in the former in- 
stance everything is lost in weakness and darkness, in the latter 
mouiktains are removed by active faith, and trees are planted by 
matnal help and counsel, whose frnit will only ripen for enjoyment 
in another world; toward which we should turn our faces and our 
exertions. 

The aim of the magician's life is to secure a pleasurable inward 
contemplation ; the true prophet lives by faith and not by sight. 

Historians and philosophers of modern times have declared that the 
ecstatic visions of the prophets of Israel and those of the apostles were 
identical with magnetic appearances. In order to form a clearer 
judgment of the circumstances given above, we will add the fol- 
lowing : 

True prophets receive an extraordinary call from God, and are 
urged by the Holy Spirit to proclaim thti will and counsel of God. 
They are called seers, men of God, servants and messengers of the 
Lord, angels and watchmen. The marks of the true prophets of the 
Old Testament were : 1st. That their prophecies agreed with the doc- 
trines of Moses and the patriarchs (Deuteronomy 13, I.) 2d. Their 
prophecies were fulfilled (Deuteronomy 18, 21 ; Jeremiah, 28, 9). 
3d. That they performed miracles, but only when a special covenant 
was made, or when a special reformation was to be undertaken. 4th. 
That they agreed with other prophets (Isaiah 8, 2 ; Jeremiah 26, 18). 
5th. That they led a blameless life (Jeremiah 27, 4 ; Micah 2. 11). 
That they exhibited a holy zeal in the work of God (Jeremiah 26, 13) ; 
and 6th, That they possessed great elocutionary powers (Jeremiah 23, 
28-29). Their office consisted in this, 1st, That the^ instructed the 
people, when the priests, whose duty it was, became mdiflerent. . 2d. 
That they restored the slack and decayed worship of God (2 Rings, 
17, 18 ; Ezekiel 3, 17). 3d. That they foretold future events, and to 
this end asked counsel of God (1 Kings, 14, 2-3; Ezekiel 22,6-8). 
4th. That they prayed tor the people and in this manner averted im- 
pending Judgments (Grenesis 20, 7 : 2 Kings, 19, 2) ; and 6th, That 
tkej composed the will of God (1 Chronicles, 29, 9). 

liie same may be said of the apostles and the preachers of the liv- 
ing word. They were called ministers because Christ had himself 
chosen them and sent them to the ends of the garth to proclaim the 
atonement and gather His elect. They did not force themselves into 
his service, but Christ called them in a direct manner, and taught 
them personally to proclaim the advent of the Messiah, and with these 
credentials, to perform wonders through the divine word. This new 
doctrine originated expressly from the prophets of the old covenant : 
repent and believe in the gospel of the atonement, and prove thereby 
that ye love €k>d above all tbings and your neighbor as yourselves. 
Their lives proved that they were true followers in the footsteps of 
their Lord and Master, in word and deed, in works and in suffering. 

If we select these characters by which to form our judgment, it will 
not be difUcult to distinguish between magnetic sight and prophetio 
inspiratioii, not to regard the former too highly, and not to underrate 



50 THE MACtC OF THE ISEAfiLITES. 

the latter. For if their superficial appearanoe a( ffst sight seeiM the 
same, their difference will soon become apparent when we ezamiae 
them in a threefold point of view, namely, of cause, content or form 
and intention. 

According to thecans«, the palpable differencecpnafsts'in tiilfl, th«t 
magical and magnetic second-sight is mainly the work of man, wh1<sh 
gprows out of a diseased physical soil, no matter whether it is devel- 
oped by the arts of the physician or whether it Is uiifolded by chance. 
An abnormal condition of health always precedes tt, KoAi the somno- 
lent state of the outward senses is the first conditicm of it. If in one 
person this mesmeric disposition is greater than in another, then the 
physiological foundation is in his own body, and if occasional circnm- 
stances promote second-si^ht in others, then such causes belong to 
the kingdom of nature, which binds the clairvoyalit in strong b(Hid8 
and which remains his determinate state evea shouXd he reach the 
highest degree. 

Prophetic inspiration is sot a procreation of nature or of man bat it 
is an emanation of the Holy Spirit and a divine decree. The divine 
call comes unexpectedly, and the physical condition has no connec- 
tion with it whatever. The physical powers can never become the 
determinate powers, but they remain dependent upon the spirit, 
which makes it a means to spiritual aims. * A mesmeric life with 
changed functions of the senses and a physical crisis does not take 
place here. 

Secondly, according to form, magnetic second-sight depends di- 
rectly upon the health and on the life of the seer, or rather, it pre- 
dominates in the relative modes of earthly life. The clairvoyant 
directs his attention at will to self-selected objects, at least in a ma- 
jority of instances, or he interprets his own visions, conducts his own 
affairs or those immediatety surrounding him, or ht suffers himself to 
be outwardly determined without active and persisiient independence, 
and without activity for the common good. Purely human nature, 
affectation and inclination are never wanting in the magic circle of 
the seer^ and the operation of his will and his faith produces no super- 
natural or permanent effect, either upon himself or upon others. 

The true prophet, according to form, has no diversity of visions, 
bat an unchanging index of scriptural work — th^ annunciation of 
Him, who is the Beginning and the. End, and by whom all things 
were created. A prophet is not only a Beer, but he is thie organ of 
the divine wilL Instruction in the true knowledge of God, and 
Spreading abroad his kingdom*, which is triith and love, is his only 
and constant occupation, therefere he fights against error and wick- 
edness, in order to overcome the world. That which is worldly or 
changeable ^bigotry or sensiuUity, health, riches and honor in the 
wocld, and dominion over his fellow-men, 'm not his alfidr. He does not 
preach a present, but a. future state of happiness, genaine peace in 
God, and the hope of eternal life in His. presence, not from personal 
inpttlse or selfishnessi or from huauui considerations, but as a wining 
instrument of. perpetual enlightenment, inspired by Ged himself— -a 
worthy example in work and walk; as an obedient servant and a 



^ THE UkOlC OF THE ISEAELITES. 51 

\ ' 
mediattor between (Sod. and raao, behreen time and eterniigr* Iwtweea 

he«v«i| and eartti. Tbri^a^ prayer^ and 'in wovd .aad deed, the 

propheh^oontinties hi a livisg relation witli €rod and bis feltow-beings. 

Triie i^ropliets do not isolate themaelves neither do tbey ttnli into 
the absorbing depths of their own visions, feeUngs and relations. 
Their prophecies do not refer to pervonaUties, biit to the £ite of na- 
tions and the world, therefore, are tbey ^ble in their works to exhibit 
sii pomatum^ powers, strengthened by the omnipotent power of their 
faith and wilt, and tfan» power tbey exercise over their own bodies as 
weU as over the bodies of others and over ali nature in its wide and 
teoftporal t»o^Oda^ies. The sadden conversions and changes of opin- 
ionr^e'^fltantaneoas healing of severe and lingering diseares, the 
warnings! against threatening dangers, and help for the needy f rotn a 
distaooe, giving consolation and strengtii ta tcoi^le and sufflBring, 
*etc. , are proofs of their divine powers. 

Ajb we have already stated, the aim ^f the tnie prophets was, the 
rev^tion of the divine word to man ; the spread oif the kingdom of 
God on earth ; the ennobling and well-being of the human race. Im- 
pelled bj the spirit of God, apon whose aaeistance tbey relied, their 
eflbrls were directed to nothing less than to spread the light of trath 
and to infbse conrage Into their fisllow-beings, to fight against evil ; 
to awaken mutual attention and assistance, and to extend peace and 
bajppiness among men. Self^aggrandisement aad the personal advan- 
tage of these organs of the Deitf were not thought of. The founda- 
tion of aH their works was faith in the power of God, and tbey fulfilled 
the whole snra of the commandments throagh love, the noblest of all 
vfrtnes, ** but the fruit of the spirit is love " (Ckilatians &, 22) ; '* And 
God gives wisdom to them that love Him,'' (EeclesiaBticfis 1, 10) ; 
*' And His baaner over oie was love." <Song of Solomon, 2, 4.) 

To these obvious variations the children of Israel bear speeial wit- 
aeaa. ist. That the oaases of inward visions were aetnaHy objective, 
aad that there is sometliimeovtside of bumaa: iateUigeiiee that governs 
aad controls the world of man, aad that too, iat^pendeatly of the 
faittfr centrum of tiie miad, while the peripheral sense of day aad na- 
ture are eKI^er inactive, or while they are in a ver^ snbordiaate coa- 
^timi, 2d. That ihere is a still noreexaHed spiritaal regiao whieh 
.takes a po|3tive bold upon the reason and oflf^ia reveiationa wUeh are 
BOt of a natural order, and which cannot exist ia these lower reg^oas, 
and which are ik>^ merely phantasies, Ukisions or baUneiaations of an 
abaofmal condition of the brain. ** Tlie band of the Lord was apon 
them." Sd, The ignoring, or rather, the denial of w^histieal lation- 
alism, especially by the Israelites, is also vepreseatad superficiaHy, 
just as thepanthfeistical pMloeopby of nature is, which dtsttls every- 
thing into a common mass, and which represents Uie prophets and the 
saiote only as somnambulistic sects, apon a somewhat higher plane 
than is ascribed to them in the partial TeHarian dark ages. 4th. 
Notwithstanding that this class of visions has an oatward resemblance 
to the magical and magnetic, as well according to the anthropological 
expression as to the symbolical representations, as we have already 
leen, fui4 it |s1|oq}4 remin4 us of magnetig relatioQs, iQasmaQll M 



52 THE MAGIC OP THE ISRAELITES. 



prophetic revelation agrees with the parest forms of second-sight, and 
whereas dream-yjsions and fprtune-fcelling originate from circum- 
stances and conditions, so we niay. find many preparations and ar- 
rangements in the old covenant, the skme as we have learned to know 
them among the rest of the magicians of the Orient.* We often fihd 
among the prophets also, that they seclnded themselves in solitary- 
places, and that they fasted and gave themselves vtp' to quiet contem- 
plations. They, like the clairvt)yants, speak of in inward higher 
light, of a light that enlightens them, and they admit this higher ilia- 
mination to be the spirit of the Eternal, whose hand came upon 
them and transfigured them, and they walked, as the Psalmist says, 
in the light of His countenance, *' For in Thy light, we shall see light; 
the Lord mv God will enlighten my darkness. Thou art the living 
fountain and in thy light we see the light," (36, 10, 18, 29.) 

The prophets describe the divine higher light as an instantaneous 
view, presented very frequently in the most familiar symbols, of which 
the vision of Daniel, by the side of the great river Hiddekel, is one 
of the most remarkable, and which will serve as an illustration 
(Daniel 10, 2-21) : '' In those days I Daniel was mourning three full 
weeks, I ate no pleasant bread, neither came fiesh nor wine in my 
mouth, neither did I anoint myself at all, till three whole weeks were 
fulfilled. Then I lifted up mine eyes, and looked, and behold a cer- 
tain man clothed in linen, whose loins were girded with fine gold of 
Uphaz : Hisbody also was like the beryl, and his face as the appear- 
ance of lightning, and his eyes as lamps of fire, and bis arms and his 
feet like in color to polished brass, and the voice of his words like Uie 
voice of a multitude. And I Daniel alone saw the vision : for the 
men that were with me saw not the vision ; but a great quaking fell 
upon them, so that they fled to hide themselves. Therefore I was left 
alone, and saw this great vision, and there remained no strength in 
me : Yet I heard the voice of his words : and when I heard the voice 
of his words, then was I in a deep sleep on my face, and my face toward 
the ground. And behold, a hand touched me, which set me upon 
my knees and upon the palms of my hands. And he said unto me, 6 
Daniel, a man greatly beloved, understand the words that I speak 
unto thee, and stand upright : for unto thee am I now sent. And 
when he had spoken this word unto me, I stood trembling. Then said 
he unto me, Fear not, Daniel : for from the first day that thou didst 
set thine heart to anderstand, and to chasten thyself before thy Grod, 
thy words were heard, and I am come for thy words. And when he 
had spoken such words unto me, I set my face toward the ground, and 
I became dumb. And behold, one like the similitude of the sons of 
men touched my lips : then I opened my month, and spake, and said 
unto him that stood before me, O my lord, by the vision. my sorrows 
are tamed upon me, and I have retained no strength, for how can 
the servant of this mv lord talk with this my lord ? for as for me, 
straightway there remamed no strength in me, neither is there breath 
left in me. Then there came again and touched me one like the ap- 
pearance of a man, and he strengthened me, and said, man greatly 
lbe}ove4| Fear pot ; pence be onto thee, be P^QQg, yea, be ^ti^nf. 



THE MAGIC OP THE ISRAELITES. 



And wben he had spoken unto me, I was strengthened, and said, Let 
my lord f^peak ; for thou bast strengthened me. Then said he, Know- 
est thou whereibre I came unto thee ? but I will show thee that which 
is noted lu the scripture of truth, etc.'' The following passage from 
Pa^avant will serve as an illustration of this vision : 

** Such a condition, and so penetrating an illumination of the spirit 
can Gnd its agreement only in the original relation of the creature to 
thii Creator. The created spirit does not generally exist for itself, nor 
by itself, but only in reference to absolute being. The more perfect 
the creature, the more inward and free is the communion between the 
creature and .the Creator — the more is man a free agent and a co- 
workei* with God. That which holds good in human nature and in all 
spiritual power in perception and accomplishment, holds good also es- 
pecially in the jregion, in which the human spirit, free from earthly na- 
ture and of the bonds of time and place, is more active. As we have, 
therefore, assumed, that the highest magical operation is, where the 
human spirit becomes the divine organ, so we are justified in assummg, 
that the highest magical knowledge must be a divinely illnminated 
power of second-sight, a spiritual beholding, which is moved and led by 
the divine spirit. So far now, as we must regard the most inward com- 
munion of the creature wijth the Creator as the final destiny of created 
spiri^, 80 may we regard the holy power of prophecy as an anticipa- 
tion of a higher and more perfect condition, in which man knows as 
he is known (1 Corinthians, 13, 9), where his spiritual freedom shall 
have attained a knowledge in which he can no* longer be circum- 
scribed by earthly laws. But since man must elevate himself to that 
which is good as well as receive good, so this, law of the free and 
created spirit will repeat itself, because man can raise himself, in dif- 
ferent degrees to a higher order in this world, and become enlight- 
ened in the same degree. If taken in this connection, the power of 
the divine seer is not to be regarded separately from other spiritual 
powers by which he can overcome anything foreign to bis nature, 
but rather as a fixed form, a normal and regenerated soul-power. The 
spirit . of man, the image of God, may become the mirror in which the 
divind type is reflected just in proportion to the purity of this 
image'' (Passavant'9 Magnetic Life. Second edition, p. 167.) 

Further it will only be necessary to remark, in a general way, that 
God has made use only of the nobleness of the spirit of Israel for the 
education and redemption of the human family, and that this people, 
which bad become attached to heathen idolatry, and were disobedient 
and. refractory, could only be brought slowly to their true destiny in 
the severe school of adversity and by heavy chastisements. The way 
from Ur in Chaldea to Canaan, which was takeu by the patriarch 
Abraham, how far it stretched through its lengths and breadths across 
to Egjrptf and from thence through the wilderness to the promised 
land of which they were to take possession ! Yea, the children of 
Israel were compelled to wander hither and thither in the wilderness 
during a period of forty years on account of their vascillation between 
the service of God and heathen idolatry ; were sent in captivity to 
Babylon \ the hol^ cit^ had to ^e destroyed} and Qnall^, the^ wer^ 



54 THE MAGIC OF THE ISRAELITES. 

■ ■ ■ ■ ■ ■ ■■ ^^^g**^ I I 

compelled to endure the very fullness of woe and penieentioa, and all 
because of their yascillatiog between the service of the ftrae God and 
of heathen idolatry. If Israel then is, as it is represented, the favored 
people of God, then it can be nothing less than the pearl of perfec- 
tion« and consequently the mirror of perverseness, wbi^ always 
strives af^er outward forms and ceremonies, and seeks barppiness m 
nature and the dissipations of the present, a happineHS whieb cannot 
be found on eartb. The divine word of revt^lation alone can- disclose 
the happiness of the peace and blessedness of Paradise, and in order 
to become partakers thereof, the spirit of man mast become iimr«^ to 
two great qualifications, namely, natural obedience to the law and a 
more than natural hope of reaching his final destiny beyond the life 
of earth. In or(}er to teach the children of Israel humble obedience 
to the laws, they were exposed to the severest trials and subjeeted to 
the meanest slavery. 

To this people and to no other, the commandments were commonl- 
cated in thundqt tones by divinely appointed leaders, in order that it 
might heed with the inner depths of the mind and not merely snp^srfi- 
cially with the outward senses. Sacrifices and feasts were not to serve 
AS temporal occasions of rejoicing, bat they were to serve as a typical 
covering through which might he seen the tme light of the coming 
Messiah, as the ^wer-bud turns toward the approaching light of the 
sun. The Mercy-seat, the Ohernbim, the Holy of Holies, the Pillar 
of Fire« and Solomon's Temple, are all symbolical m api fe st at l ftiig 
originating in magicaf visions and point to the coming of Christ. 
That the entire Mosaic regulation was symbolical and faiieroglypbical 
is admitted by every expert, and the following words express tbis fiiet 
clearly : " and look that thou make them after their pattern, whIeb 
wan showed thee in the mount." Moses, the man of God, therefore, 
constitutes in the history of the children of Israel the second period 
of the beginning of religious development. The forms and ceremo- 
nies of the law were bnly now strictly enforced in order to impress 
men with the importance of the revealed word. But how long a 
period intervened between the wanderings and suffierings of the Istae- 
lites, (he wonders by which they were snrroiinded, the death of the 
first-born iu Egypt, the lightnings which flashed from tlie heights of 
Mount Sinai, and the time of King David, with whom commenced the 
third period, " He was ruddy, and withal of a beautifnl eonntenance, 
and goodly to look to," ( L Samuel, 16, 12,) and he, the shepherd of his 
father's sheep was chosen by the Lord to be king over His peop)t>. 
His obedience towards God)" and his unwavering faith not only caii(*ed 
it to be said of him, " that he was a man after God's own heart," trnt 
as the root of Jndah, bom in Bethlehem,* he al»o became the type of 
Christ. He was both king and prophet, and had to bear many trou- 
bles and trials. As a servant of Grod he sought to lead the olnMren 
of Israel to God at Jenisalem. the mountain of peace, where fttially, 
the mild, illuminating light of the divine Prince of P^Mse appeared 
to the world out of the dark, transitory night, on the cross. 

*' Now I say. that the heir, as long as he is a child, dilfereth nothing 
from tjbe seryaitt, though be be I^or4 Qf all j \^ut is m^r tutors and 



TfiS ilAaiG OF THf! IS!tA£LITES. 55 

governors nntil the time appointed by the father. Even bo we, when 
we were children, were in bondage under the elements of the world." 
(Gat, 4, 1-3.) 

*' But when the fullness of time was come, (xod sent forth his Soo, 
■Mder of « woman, made under the law, to redeem them that Were 
nader the law, tiiat we might receive the adoption of sons." (Gala- 
Uaas, 4, 4-5.) 

'Hie coming of Christ on earth was not an accidental occurrence as 
other Ratural events were. His coming was a revelation ordained bj 
€r9d from the foundation of the world. I have already shown in my 
•iitbfopologieal views, that Christ, if he actually was the Son of God, 
would neeessarily have to appear at a fixed time and place, and that 
Ihs appearance would constitute the beginning of the second period of 
kuman power, and that this event would take olace on the western 
eoart of Asia. 



THB NBW COVENANT. 

Having brought forward many of the most extraordinary events of 
the old covenant which have reference to magic and magetism, it 
seems important in more than one sense, also to speak of the new 
covenant, in order to extract from it that which concerns us so di- 
rectly, because in the new covenant the magical healing of diseases 
was effected in so many instances without visible means, as welt by 
Christ himself as by the apostles^ from which it would appear that all 
these miracles and healings were the result of nothing else than magic 
or magnetism. There are a few extremes here which have been main- 
tained by both the advocates and opponents of these miracles, which 
«re will notice more particularly in this place. In concluding this 
section we will glance at the existence and signification of Christianity 
Ia a general sense, as well as the relation which it bears to magic. 

Tl^ men of God under the old covenant, who performed such great 
wonders, and accomplished such wonderftil works, were always rather 
more on the side of humantty than that of the divine, that is. they 
always evinced only single powers and perfections. The universal 
expression of full perfection became an absolute reality only through 
Christ. He it was who first unbarred the new door— severed the 
ohains of slavery, and pointed out the tnie image of perfection and 
wisdom in all their fullness to man. Christ again restored to hu- 
manity the assiurance of immortality. He elevated the spiritual being 
to a UmpU of holy fire, and made it a living altar and incense to an 
atomal peace. 

<' Since the first man Adam." we read in the Magikon, " is the first 
foantoln of evil, so none of his posterity could be the Saviour, be- 
eavse weakness could not rule over strength ; to be a Saviour it re- 
raised a being that was more than man. Since God alone is superior 
to »aa, this agent, or Saviour, could be nothing less than the essen- 
tial idea of divine powers. In order to awaken a consciousness in the 
Kwl of Hum of what God really was, he had to bear the Divine 



cl\^racter in himself. Even the various judgments of men regarding, 
Christ, show conclusively that all power, all gifts and perfections 
were united in him." 

There are beings for whom the Redeemer has already come, others 
for whom he comes now, and still others for whom be is yet to come. 
Since his advent all things have become simplified, and he will sim- 
plify himself more and more until everything earthly will vanish. A 
great sabbath of universal love and peace, as it was in the creation, 
will signalize the end. He entered the Holy of Holies as the true 
High Priest, and restored to the elect, through his spirit, not only the 
lost words of the old book, but gave them a new one, richer in con- 
tent for the healing of all evil, and for making them invulnerable. In 
addition he gave to them the holy incense of prayer, and showed them, 
that without it they would be unable, except through H-im alone, to 
obtain every principle of life. He performed on earth what is found 
above. He was constantly active, as the highest embodiment of 
wisdom, in spiritual and temporal acts of charity, and united both in 
one. But this could only be when He himself was joined in this unity 
on earth in which he was joined from all eternity. In the end he 
crowned his work by conferring a spirit which created a knowledge 
and vitality that were never experienced before. He chose an object 
of sense as a channel through which to communicate the highest 
powers of life. Even man may transfer his weak powers on any ob- 
ject : how much more must the mysteries (baptism by water, the com- 
munion through bread and wine), instituted by Himself, have pos- 
sessed a power which man could never possess. The action of (he 
Holy Communion is at the same time corporeal, spiritual and divine, 
and all things therein contained must become spirit and life, because 
He himself, who instituted it, was the spirit and the life. 

Each true Christian is a living expression of this doctrine and' an 
image of its author. • He possesses fervor enonj^h to absorb every- 
thing that is diseased and dissolute, and his life is a daily offering in 
hnmility and holy fear before God, for the mysteries of God are only 
revealed to those who fear Him. The true Christian relies upon the 
commandments of the anthor of his name. Only such a man can enter 
into the counsel of peace. If the highest human wisdom continues to 
be a tottering and perishable structure, a single ray of the sun of the 
world will make him purer and wiser than all the wise of this earth. 
Since there are mysteries in every religion, so there are certain things 
of indescribable power and of the highest weight in Christianity which 
cannot be explained. So long as these were known only to the true 
possessors as a sanctuary, Christianity was at rest. But after the great 
of earth began to set their feet within this sanctuary and desired to 
see with unprepared eyes ; so soon as it was converted into a political 
machine, divisions and uncertainties ensued. Upon this came the 
High Priests who separated themselves farther and farther from oriir- 
inal pnrity, and in this way a misshapen mixture of a true monstrosity 
resulted. Sophists, who flourished like weeds, rouHiplied these evils 
by their subtleties, separating that which was united, and covering 
with darkness and death what was formerly light and life. If evdn a 



THE MAGIC OF THE ISRAELITES. ' 57 

m - - , -- I _ . _ ■ II I IJ ■ WBg I I 1.1 ■ _ _ _ _M 

few traces of purity, zeal and power could be seen here and tliere; 
they could aecoiiiplish nothiutj^. because the horrors ofdesolatiou bad ^ 
already become too general and were preferred by too many. These 
corruptions were the cause, in later times, that the structure of Chris- 
tianity was sapped in its very foundations. Only one step from Deism 
to utter ruin. Out of Deism grew a still worse brood of materialists, 
who declared that all connection of humanity with higher powers to 
be idle imagination, and who did not even believe in their own exist* 
ence. It was very seldom that the generations of the earliest times 
sinned through great enterprises ; those of later periods, on the con- 
trary, sinned through nullity. Bat there is a truth whose sanctity can- 
not be shaken, and which will remain firm as long as the world exists. 
But if man, through his reconciliation and return to Grod, and 
through a true Christian life, receives the powers which the Saviour 
promised to his followers, namely, *'To expel serpents, to heal the 
sick; and to cast out devils,'' and this to the same extent that he did 
himself, (John 14, 12,) and if such a Christian man can in deed and in 
truth perform greater wondere than one who lives in a state of sin 
(and we find this to be the case not only with the apostles, but with 
all ^odly men of every age), then we must accord to man what is 
human. I have already spoken of the Christian method of healing, 
and inasmuch as I refer back to it in this place, the fact will not ad- 
mit of a doubt, that the healing by Christas well as by the apostles 
really had reference to magic and magnetism. They never obtained 
the taeans to heal diseases from the apothecary, neither did they pos- 
sess any secret remedies or magical essences ; they possessed an in- 
herent power to heal diseases, and by words they cast out devils, re- 
stored the dead to life, healed, through prayer and the laying on of 
hands, the lame and paralytic, and caused the blind to see and the 
dumb to ^peak. To prove this, not however to represent them solely 
as magnetic cures, but to examine them as humanly divine wonders, 
I will mention a few cures performed by Christ and his apostles 
as they stand recorded by the Evangelists and in the Acts of the 
Apostles : — 

" When Tie was come down from the mountain great multitudes 'followed 
him. And, behold, there came a leper and worshipped him, saying, Lord, if 
thou wilt, thou canst make me clean. And Jesus put fortli his hand, and 
touched him. saying, X will : be thou clean. And immediately bis leprosy 
was cleansed." (Matt. 8, 1-8 ) 

"And when Jesus was entered into Capernaum, there came unto him a cen- 
turion, bepeechinpr him to heal his servant. And Jesus saith unto him, I will 
come and heal him. The centurion answered and said. Lord, I am not wor- 
thy that thoii shnuldest come nnder my roof: but speak the word only and 
my servant shall be healed. When Jesus heard it, he marveled, and said to 
them that followed : Verily I say unto you, 1 have not found so great faith, no, 
not in Israel. , Go thy way ; and as thou hast believed, so be it unto thee. 
And his servant was healed in the selfsame hour." (Matthew 8, 6-13.) 

" And when Jesus had come into Peter's house, he saw his wife's mother laid, 
and sick of a fever. And he touched her liand, and the fever left her : and she 
arose and ministered unto hioL" (Matt. 8, 14, 15.) 

" When the even was come, they brought unto him many that were poeseased 
with devils : and he cast out the spirits with his word, and healed all that 
were sick." (Matt. 8, 16 ; Mark 1, 82.) 






58 THE MAOIC OP THE ISRAEUTBS. 



*' And, behold, ihej brought to him a nun tick of tiie pnhr, lylnff on a b«d 
nad Jesiu seeing their faith said unto the siok of the pSiy : Son. be of good 
cfller ; thy sins be forgiven thee." (Matt. 9. 2 ; Mark 2, s.) 

•• And, behold, a woman, which was diseased with an issue of blood twelre 

^*A"'«*^i"*l*** .P^wJ*!"* *°f* touched the hem of his garment: For she 
■aid nrithin herself, If I mar but touch his garment. I shall be whole. But 
Jesus turned him about, and when he saw her, he said, Daughter, be of good 
comfort ; thy faith has made thee whole. And the woman was made whole 
froirt that hour." (Matt 9, 20-22 ) v .u w« iu>u« wuo«e 

'And when Jesus came into the ruler's house, and saw the minstrehi and 
the people making a noise, he said unto them, Gire place ; for the maM b not 
dead, but sleepeth. And they laughed him to scorn. But when the peoplo 
were put forth he went in, and took her by the hand, and the maid arose. ^ 

** And when Jesus departed from thence, two blind men followed hhn. etc. 
And ^hen he was come into the house, the blind men came unto blra : And 
Jesus »aith unto them, Believe ye that I am able to do this 1 They said unt« 
ill"?; «^*A 7^^^' T^en t?"cJ»ed he their eyes, saying. According to your faith 
be it unto you. And their eyes were opened." (Matt 9, 27>80.) 

The man with the withered hand he healed tbroogh the words : 
*' Stretch forth thine hand : and it was restored whole like the other.'' 
(Matt. 12, 10-13.) 

•* And when the men of that place had knowledge of him, they sent 
out into all that country round about, and brought unto him all that 
were diseased ; and besought him that they might only touch the hem 
of his garment : and as many as touched were made perfectly whole." 
(Matt. 14, 36-36.) ^ J 

The daughter of the woman of Canaan, who was grieyoiiiBly vexed 
with a devil was restored through the faith of the woman. (Matthew. 
16, 22-28.) - * ' 

" And great multitudes came unto him, having with them those that 
were lame, blind, dumb, maimed, and many others, and cast them 
down at Jesus' feet : and he healed them." (Matthew l6, 30 : Luke. 
7,22.) ' • 

The lunatic who ofttimes fell into the fire and into the water could 
not be healed by the disciples. But when Jesus rebuked the devil he 
departed out of him and the child was cured frOm that yery hour. 
Jesus said unto his disciples : *' Because of your unbelief, ye could 
not cure him. For verily I say unto you. if ye. have faith as a grain 
of mustard seed, ye shall say unto this mountain. Remove hence to 
yonder place ; and it shall remove ; Howbeit this kind goetb not bat 
but by fasting and prayer. (Matt. 17, 14-21.) 

Two blind men on the road to Jericho cried unto the Son of David 
for help : ''Then touched be their eyes, saying : according to yonr 
faith be it unto you. And their eyes were opened." (Matt 9. 27-36.) 

He healed the lame and the blind in the temple at Jerusalem, who 
came to him to be healed. (Matt. 21. 14.) 

He healed the man in the synagogue who had a spirit of an unclean 
devil, whom be rebuked, saying, " Hold thy peace, and come out of 
him." (Luke 4. 83.) 

'' Now when the sun was setting, all they that had any sick with 
divers diseases brought them unto him ; and he laid his hands on 
every one of them, and healed them." (Luke 4, 40.) 

"Now when he came nigh to the gate of the city (Nain), behold, 



there was a dead man carried ont, the onlj son oi his mother. And 
when the Lord Raw her, he had compassion on her, and said unto her, 
Weep not. And he came and touched the bier. And he said : Young 
man> I aay. unto ,thee, Arise. And he that was dead sat up and 
began "to vpeak, 'And he deiivered him to his mother." (Luke 7, 
12-16.) 

, Ifary called Magdalene, out of whom went seven devils, the wife 
of Chuza «nd many others possessed of evil spirits were healed and 
freed. <Luke 8, 2, 8.) 

The man possessed of a legion of devils which were driven into a 
herd.<»f swine. (Luke 8, 27-33.) 

" And behold, there was a woman which had a spirit of infirmity 
eighteeit years, and was bowed together, and could m nowise lift up 
herself And when Jesus saw her, he called her to him and said unto 
her, Woman, thou art loosed from thine infirmity. And he laid his 
hands on her, and immediately she was made straight, and glorified 
God." (Luke 13, 11-13.) 

He healed the king^s son at Capernaum who was at the point of 
death, through the fttith of the lad's father. (John 4, 47.) 

The man who had an infirmity thirty and eight years, whom no one 
would carry into the pool at the sheep market, whose waters wheu 
troubled by the angel healed all diseases, he cured by the words : 
'' Rise, take up thy bed and walk." (John 5, 2-8.) 

The man that was born blind he healed with ground clay and spit- 
tle, ** He spat on the ground and made clay of the spittle, and he 
anointed th6 eyes of the blind man with the claj, and said unto him, 
Go, wash io the pool of Siloam. He went his way therefore, and 
washed, and came seeing." (John 9, 1-7.) 

St Hark relates a still more remarkable cure effected bv Christ on 
a blind man : '* And he cometh to Bethsaida, and they bring a blind 
man stato him, and besought him to touch him. And he took the blind 
man by the hand, and led him out of the town ; and when he had spit 
on his eyes and put his hands upon him, he asked him if he saw aught ? 
And be looked np and said, 1 see men as trees, walking. After that 
be pnt his hands again upon his eyes, and made him look up ; And he 
was restored and saw every man clearly." (Hark 8, 22-25.) 

He raised Lazarus from the dead through a fervent prayer to the 
Father. ** Then when Jesus came, he found that he had lain in the 
grave four days already. It was a cave and a stone lay upon it. 
Jesav teid. Take ve away the stone. Martha, the sister of him that was 
dead, saith unto him Lord, by this time he stinketh ; for he hath been 
dead four days. Jesus saith unto her, Said I not unto thee, that if 
thoa wonldst believe, thou shouldst see the glory of God T Then they 
took away the stone trom the place where the dead was laid. And 
Jesos lifted up his eyes and said, Father, I thank thee that thou hast 
beard me. And when he thus had spoken, he cried with a loud voice, 
Laaarus, come forth? And he that was dead came forth, bound hand 
•od foot with grave-clothes ; and hit face was bound about with a 
napkia. Jesni Mitb ttoto tbem, bQOM Mm Md let Uo| go.'' (^obii| 



" -. •&• 



60 ' tkti ltfA6l(3 6^ *HE tSttAELTfES. 



^.^fa. 



These are incidental healings performed by our Saviour and re- 
corded by the Evangelists. There are other legendary narratives of 
wonders performed by Christ which are not recorded by the Evan- 
gelists, of which I will mention only one. It ma^ be found iu the His- 
tory of Jesas, by Eusefoins (chap. 12, p. 16), from whicli Biisbiug ex- 
tracted his *• Weeitly Intelligence for Inquiries into History, Magic 
and Learning of the Middle Ages '' (vol. 2. p. 64, Dec, 1817. BreslauJ." 
It is also printed in Kosegarden's Legends. As an extraordinary in- 
stance ofihe vocation and power of Christ. and his divine mission and 
love to man will not prove uninteresting to the friends of Christianity, 
we will give the contents of several letters written by Abganis, King 
of Edeesa, who lived cotemporary with Jesus. 

The extraordinary mission of Christ and the fame f»f ttie vvonders 
which he wrought were noised abroad to the.most,distaut lands, es- 
pecially his divine power to heal all kinds of diseases. These rumors 
also attracted the attention of Abgarus, who was the victim of a se- 
vere sickness. On this account he wrote the following letter to Jesus : 

'* Abgarus, King of Edcssa, to Je.ous, the compassionate Saviour, who appeared 
m the tiesh, in ttie neighborhood of Jerusalem, All Hnil I 
"I have heard of Thy exalted virtues and of tlie wonderful cures performed 
by Thee without the u»e of medicines or herbs. The report saycth, that Thou 
causest the blind to see, the lame to walk, and thou cleansest the leprous. Thou 
castest out unclean spirits, and those that arc plagued with grievous diseases 
Thou healestj and Thou bringest the dead back to life. As 1 heard tiiese re- 
ports concerning Thee, I formed two opinions : either that Thou art God, de- 
soeuded from the heights of Heaven, or that Thou art the Son of .God, from 
whom all these wonderful works proceed. Therefore I write this unto Thee, 
fervently praying that Thou wouldst undertake the trouble to heal me from 
the heavy sickness by which I am punished. I am told that the Jcw.s threaten 
Thee with great evil, and resist Thee in anger. It is true, I nave but a small 
city, but it id well appointed and fortified and celebrated, s^ that it will afford 
us everything needful." 

Thus wrote Abganis to Christ. Enlightened by divine light, this 
short letter contains what is of true worth, being full of power and 
virtue. The following answer was sent by Jesus to Abgarus the King, 
by the hands of Annanias, who was selected as a messenger : 

"'Abgarus ! Blesf>ed art thon, who hast not seen, yet believed on me. It is 
written that those which seie me believe not on mc, that those who see me not 
may believe on me and be saved. As thou writest to me, I must of necessity 
fulfill those thincs for which I was sept into the world ; after I have accom- 
plished all these fhinffs T shdU again be taken up to liim who sent me. As soon 
B8 I shall have ascended, I wilt send to you one of ray disciples, who will heal 
you of your painful disease, so that your life and the lives of yours may be 
preserved." 

After the nscenston of Christ into heaven, Judas, who was also called 
Thaddeus. one of the seventy disciples, was sent to Abgarus, who tar- 
ried over nisrht on his journey at the houpe of Tobias, tho son of Tobit 
Abgarus heard that th« dimple whom Jesus had promisjed to send to 
mm, had arrived, for Tobias had told Abgarus that he had entertained 
a mighty man of Jerusalem, who healed many diseases in the name of 
Jesus. •* Bring him In to me," said Abgarus. Tobias went imme- 
diately to Thaddeus and said : ** Abgarus the kingr trends me to you, 
and dmku (hftt I should lead you to him, in order that you may 



TM kAGlCJ OP 1?fite teftAELlfES. 61 



remove the disease by whicb he. is tormented." "Let as go,'' an- 
swered Thaddeus, *'For d^ his account was I senl here." On the 
morning of the next day, Tobias took Thaddeos with him and they 
went to Abgarus. Upon nia arrival the lords of the castle stood ready 
to defend Abgarus. but when the disciple entered, Abgarus observed 
a bright light in his countenanoe. As Absarus saw this he humbly 
worshipped Thaddeus. The astonishment of all present was most com- 
plete, for they could not see the strange appearance which Abgarus 
saw. "Thou art' indeed the disciple of Jesus, the Son of God, who 
promised me in his letter when be said : ** I will send you one of my 
disciples, who will heal your infirmity, and give yon your life and the 
lives of those belonging to you !'' Hereupon Thaddeus replied : ** I 
have been sent to you because of your trust in Jesus who sent me." 
And further : *^ If the faith you have in him increases more and more, 
Chen the desire of your heart will be fulfilled according to your faith." 
Abgarus answered: **I have faith in Him to this extent, that if the 
Roman power did not hinder me, I would annihilate thje Jews who 
crucified Him, with my hosts." Thaddeus said, ** The Loi-d our God, 
Jesus Christ, fiilfillcd the will of bis Father, and when bis will was 
accomplished, he was taken up to his Father." Then said Abgarus, 
'* I believe in Him and in bis FaUier." Thaddeus answered : *' There 
fore I lay my hands upon thee, in the name of Jesus," and as he did 
80, Abgarus was made whole from that very hour. 
~ To this belongs the tradition which relates to the sending of the pic- 
ture of Christ to Abgarus. According to some authors, principally the 
Damascenes, Abgarus sent a painter to Jerusalem to paint a likeness 
of Jesus ; but the painter was not able to finish a portrait of him be- 
cause of the splendor of his countenance. Then the Lord stamped his 
likeness on his mantel through divine power, and in this manner sat- 
isfied the desfre of Abgarus. According to others, Jesus impressed 
his features on a linen kerchief and sent it to Abgarus. Be this mat- 
ter of finishing and sending of this picture as it may, the Damascenes 
show through later circumstances that such a picture was at Edessa 
at some time or other, otherwise we should be compelled to reckon the 
narrative describing the siege of the city of Abgarus by the Persian 
king Kosroes as among discoveries that cannot be authenticated. Ac- 
cording to thiB legend the walls of Edessa. built of the wood of the 
olive tree, were surrounded by Kosroes with a funeral-pile of poplar 
wood, in order to burn them. The then reigning king of Edessa, who 
is not named, had recourse to the linen shroud upon which were im 
pressed the features of Christ and which was sent to Abgarus. Here- 
upon (divina vi) a terrible whirlwind arose which blew the flames awav 
from the city, igniting the funeral pile of poplar wood, by Which all 
in its immediate vicinity were consumed. 

That the promises respecting Christ, namely, that he would heal 
the sick,^were fulfilled, is proven by the additional wonders which 
were wrought by the apostles, who healed diseases in the same man- 
ner that their Master did :— 

** And a eertain man lame from his motker^i womb wai carried, whom they 
laid daily at the ((ate of the temple which U called BeaUUfttl, to ask alms of 



TH^ Uagic) (^ iTHii tsfuetites. 



1 




them that entered into the temple, who, leeini; Peter and John about to go 
into the temple, asked an alms. And I'eter^ fastening his eyes upon him wlUi 
John, said, Look on ua. And he gave heed unto tliem, expeetfug to reteive 
something from thorn. Then Peter said, Silver and goid have I none? but i 

such as I na ire give 1 thee : In the name of Jesus ChrUt of Nazareth rise up ] 

and walk. And lie took liim by the right hand and lifted him up, and imme- 
diately his feet and aukleboties received strength, and he, leaping up, ^ood 
and walked, and entered with them into the temple, walkinjr and leapmff.'and 
praisiugOod. (Aets8,2-8.) 

** And believers were the more added to the Iiord, multitudes both^of men 
and women, inasmuch as they brought forth tl^ sick Into tlie streets, and laid 
them on beas and couches^ that at the least ttit shadow of Peter passing by 
might overshado w some of them. There eame also a multitude out of the clities 
round about unto Jerusalem, bringing sick foli^, and them which Were ?«xed 
with unclean spirittf : and they were healed every one." (Acts 6, 14-10.) 

The history of Simon, the sorcerer, who, on account of his knavery eould 
not perform these wonders, and who attempted to buy the gift to work tnest 
wonders from the apostles with money, is espeeially remanable. This Won- 
derful story is also applicable to the Simons of our day. ** But there was a 
certain man called Simon, which beforetime in the same city used sorcery 

i magic), who was converted under the preaching of Philip and was bapt^d. 
Lnd the apostles gave unto the new eonverta the Holy Spirit. Then they laid 
their hands on tliem« and ttiey received the Holy Ghost And When Slnfeon aaw 
that through laying on of the apostles* hands the Holy Ghost was given, he 
oflTered them money, saying. Give me also this power, that on whomsoever 
I lay hands, he may receive the Holy Ghost But Peter said unto him, 
Thy money perish with thee, because thou haat thought that the ^ft ot 

God may be purehased "* 

matter : for thy heart i 

this thy wickedness, and ymj uwl., .. i^^.^.^^ ...« ».»«...• v> .u^ «<«•(• hm/ 
be foifiven thee. For I perceive that thou art In the gall of bittemett and in 
the bond of iniquity. '* (Acta 8, 0-8a) See also the hiitory of £neas, who had 
kept his bed for eicht years and was sick of the palsy. (Acts 9, S3~-S4 ; 89-41.) 

Of the same kina are also the wonderful Works of Paul, Who challenges our 
wonder on account of his strengtii of spirit and his power in all things. ** And 
there sat a certain man at Lystnt, impotent in his leet, being a cripple fktHil hli 
mother's womb, wlio never had walked; the same heard Paul speak, who«t#ad- 
iiMtly beholding him and perceiving that he had faith to be healed, said with a 
loud voice. Stand upright on thy feet And he leaped and walked (Acta 14, 8-10 ) 

** And God wrought special miraclee bv the hands of Paul, so that from hia 
hody were brought unto the sick handkerchiels «r aprons, and the dlsehsei 
departed from them, and the evil apirits went out of them." (Acts 19, lUH.) 

The young man named Butychus. who fell from the third story and Was 
taken up dead, was restored by Pdul in the followini['manner : *'And Paul 
went down, and fell on him, and embracing him said, Trouble not yourtulVes, 
for his life Is In hira. When he therefore was come up again, and bad brolcen 
bread and eaten, and talked a long wliile. even till break of dav «o he departed. 
And they brought the young man ante, and were not a little eomforted.'* 
(Acts 20, 8-12.) ** And it came to past, that the father of Pnblius lay sick 6f a 
ft ver and of a flux : to whom Paul entered In, and prtyed, and laid his hands 
on him and healed hha. So when this was done» othem also, who had tfis- 
eases in the island, came, and were healed." (Acts 38, 8-9.) 

Having alreadv spoken about the import of Christian healing and gfvea 
more or less of a historical character. I will submit the mattisr to each resider 
to form hi* own eonelusioas to tiiefr sptoial Movliarlties, In order that he may 
select that which is most instructive. One thing must not be omitted, in eon- 
einslon, and that Is, we must first become Christians before we can perform 
cures by Christian methods. Very few are really Christians who oan them« 
•elves such ; they are only Christians In name and appearanoa. f 

The art of heaUuff, according to scriptural prineiplei. detanras spatial 
mantton tn thia pIbm. In more than on« respeot, not only haoMitf Mouthlnff 
truly Mgietl ta&i plftoa tbtrtih. but bfMUiie tjripttrfti htallvf It •fit7rt, 

fiiMM tlM voir «rii# M» T)ii|flwlplti«f«WiMr»«nmataf ksTfbHil 



THE MAGIC OF THE ISRAELITES. 63 

tvAlj ^ftebUthed «coordinc to certain dMlaratioiu Mid deetrinea of the Btt>ie. 
(See Levitleiu 26, 14 ; Deateronomy 28, 15-22, eto. ; Exodos U, 20 ; also, 
loeleriMtioiu 38, 9 ; FMlnu 107, 17-20.^ 

!■ thie nubntter, therefore, there exists a higher medical eeience than the 
ordinary one, and otl^er pious persons than phvsioians can heal diseases. 
" Tlie believinf phy8i<;ian,^' says uarcarins, ''is like unto God, but the medi- 
cal body belongs to the heathen and to the unbeliever." But according to the 
wise saying of iUrach. the physician is entitled to honor, for he says : '* Honor 
a ptMrsieian with the nonor due unto him for the use ye may have of him, for 
the Lofd hath created him, and lie shall receive honor of the king. The skill 
of the physician shall lift up his head, and in the sight of great men he slatl 
be in admiration." But he too believes that ftlie physician is made only for 
the sinner : <* He that sinneth before his Maker, let him fall into the bands of 
thephysiciftn." (Sirach88. 15.) 

In the New Testament also diseases generally are ascribed to sin. Jesus 
said to the paralytic when he healed him : " Thy sins are forgiven thee *' and 
he was made whole. And when he healed the man at the pool of Bethesda, 




insiited npon first curing the patient morally, for a true restoration of the dis- 
eased boay and spirit can only be effected by a return to God. It is truly 
remarkable that the wise men of the East, Zoroaster, and all the advocates of 
the doctrines oi emission (system of emanation), the Kabbalists, as well as all 
later Theosophists. all of whom possesses extraordinary power to heal dis- 
eases, defended this doctrine. By some of these, diseases are charged directly 
to Sin, while others attribute them to evil spirits, with whom man becomes 
associated through sin. That evil spirits are the cause of diseases, destroying 
and vitiating the healthy sap of the system, no one with less spiritual views 
than the Theosophists ^possessed will deny ; these are the true bands which 
8aton has bound. (Lufe 13, 16 ) 

The originally pure doctrine of Christianity, howerer, was prepared in early 
times by the advocates of the system of emanations, which was much more 
destructive through misrepresentations hf model Christians than was in- 
tended. Satuminus, Basilides and Karpokrates stood at the head of those 
aocording to whose theory everything proceeded from the Aeon (heavenly- 
powers.) Christ himself was to them an Aeon of the first rank, who, by a 
rigid restraint fh>m sensualism subdued demons (evil spirits), and he who Lives 
as Christ did can subdue them likewise. "Out of Aeon, the chief outlet,** 
says Basilides, " heayen was brought into existence." According to Valen- 
tine, one of the most celebrated teachers of that day, the Aeons were divided 
Intoolaases, even into male and female classes. Thus, the chief female Aeon 
was tlie Holy Spirit By laying on of consecrated hands the subject waa 
made the recipient of this Aeon and was sent out to heal demoniac diseases. 
Notwithstanding that this digresslpn created a variety of ideas, differing from 
the original doctrine, the effort to heal diseases according to scriptural princi- 
ples continued for a great leiu(th of time a ruling struggle for moral improve- 
ment and perfection. If a being is in earnest to live in unconditional obe- 
dienoe towards God, and becomes conyerted to Grod through living, activa 
faith, then God becomes bis physician, and he no longer requires the services 
of an earthly doctor. As soon as the soul is in a perfectly healthy condition, 
it ia stated, so soon will this health be communicated to the body, or rather, 
the snlTerings of the body can not be regarded as disease— these sufferings can 
not «ffect the soul which has been elevated to heayen. But if a manls not 
capable of such a self-cure, then let him turn to the phvsician, for " God 
crested him, and he h%th given men skill, that he might be honored in his 
manrellous workn." (Sirach 28, 6.) The particular manner in which the phy- 
sician is to heal aocording to scriptural principles, is apparent in the foreg^g. 
He must in the first place, become a truly Christian physician, that is. a phyn- 
eian priest. He is able to help the sick only through his own health, espe- 
oially tb/d health of his own soul» and then only when ne himself is pure. He 
moat heal the inner man (the soul), for without rest in the soul (inward peace) 
there can be no real cure of the body ; it is therefore indlstpensable that a 
trua pbyaioiaD must also be a true prioati 



64 THB MA6I0 OF THE ISRAELITES. 

The qnestion, whether a soriptttrsl physician is above the neoessity of udng 
medicines, or whether he tnay at times avail himself of their use in healing 
diseases^ can also be easily answered scripturally, and it stands in the same 
relations as does the question i^hether a magnetic physician reqnircs any med- 
icines ? Generally he must possess the power as a scriptural, and more espe- 
clallY as a Christian physician to heal diseases through prayer and the Divine 
word, and without medicines ; and only in certain cases and when he himself 
does not possess this power in a sufficient measure, can he avail himself of the 
use of medicinea They are not made In vain. '* FOf medicine comes ttom the 
Most Uigh.*> " The Lord hath Created medicines out of the earth, and ke is 
wise that will not abhor them. With such doth he heal men and taketh away 
their pains.'* (Slrach 38, 4, 7.) Medicines are good, but they are seldom sum- 
cient *'Go up into Gilead and takie balm," says Jeremiah, "iu vain shalt 
thou use many medicines, for thou shalt not be cured.'* (Jeremiah 46, 11.) 
There are in the meantime also examples in the Bible where, in rare instances^ 
recourse was had to physical remedies. Moses, by casting wood into the 
waters of Marah, made them sweet. (Exodus 16, 25.) His cure for leprosy by 
washing, purifying, etc, was truly remarkable. EliaA threw salt into the bit- 
ter spring, and it Became wholesome ever Hfterwards. He also cast meal into 
the pot, wherein was dcath^and the vegetables became harmless. Isaiah laid 
figs on the glands of King Heiekiah and healed him Tobias cured hia blind 
father with fishgall, a cure that was shown him by an angeL And even Jesus 
anointed the eyes or the blind man with spittle and clay, and told liim to wash 
in the pool of Siloam, etc. As for the rest, according to the Bible, only out- 
Ward remedies were used in healing, and these of the simplest and most un- 
studied kinds. Internal remedies were not used. The means of cure consisted 
in spiritual purification, in conversion from sin, in prayer to the Father of 
Life— the physician of the believer. So we read in James 6, ia-16 : ** Is any 
among you afflicted ? let him pray. Is any merry ? let him sing psalms. Is 
any sick among you? let him call for the elders of the church, and let them 
pray over him, anointing him with oil in the name of the Lord. And the 

grayer of faith shall save the sick, and the Lord shall raise him up ; and if he 
ave committed sins they shall be forgiven him. Confess your faults one to 
another, and pray one for another, that ye may be healed. The efi'ectnal fer- 
vent prayer of the righteous man availeth much. In St. Mark, 6, 12, we read : 
"And they went out and preached that all men should repent And they 
cast out devils and anointed with oil many that were sick and healed them. 

But the scriptural physician does not always heal, and the disease is not 
always an evil. If temporal enjoymeiit and earthly felicity were the destiny 
and end of man, for which the great msjority are striving, then should we be 
justified in regarding sickness as a great misfortune and a heavy punishment, 
which many will not admit of having deserved. But this planet is not a place 
of undisturbed peace— not the abode of beings who shall rejoice in a final hap- 
piness. Light and shade, day and night, rest and activity, love and hate, peace 
and war, joy and sorrow, fortune and misfortune, health and sickness, life and 
death, are the constant changes of this world, and they are not due to acci- 
dent, out are arranged with caution by a higher hand, to serve as a touch- 
stone, that we may through affliction and suffering, by overcoming evil and 
purifying ourselves fVom sensualism, prepare for a better existence. The 
main object is the health of the soul and the spirit ; the health of the body is a 
secondary matter. If the soul is in a state of health the body will become 
healthy as a consequenee. " His flesh shall be fresher than a child's ; he 
shall return to the days of his youth." (Job 83, 26.) If such a strong soul 
should not become well he will not feel bodily suffering, because he* already 
eigoys a foretaste of the blessedness of the other world. True happiness and 
perfect rest cannot be found on earth ; therefore we should not wonder, but 
neither should we weep, because of the evanescence of quiet, unmixed pieas- 
ure..H)f purest love, because it is so soon overcast by dark clouds and driven 
away by fierce storms— -neither should we mourn because true happiness eaa 
only be found in another world, because true health exista only in the soula 
of those who are truly united with Ood, and because help, consolation, ana 
blessing come only X^om the Father in heaven. 



^w 



END VOL. h 



VOLUME n. 

or THB 

SIXTH AND SEVENTH 

BOOKS OF MOSES 



FORMULAS 

OF TUB 



MAGICAL KABALA; 



0B| THB 



OF THB 

SIXTH AND SEVENTH BOOKS OF MOSES, 

TOGETHER WITH 

AN EXTRACT 

FROM THB OENUINB AND TRUE 

WMA OF SOLOMOH W me or ISRAEL 



WEIMAR: I595t' 



y 



V 



i 



NOTE, 



FRIENDS OF THE MAGICAL KABALA. 

Tbk CiUtion-Formiiliw ooQUined in tbis book muat onl; be pro- 
DOiniCfd in tbe Hebrew Ungiiage. tnd in no otfaer. In any olher 
langnnge the; lisve no power whatever, tinil tbe MHSt«r c»n never be 
inre of his oaaae. For all theee words and Torins were IhuH pio- 
Dounced bj th« Great Spirit, and have powt-r 00I7 iu the Ilebruw 



Extract from the Hagieal Kabala 
Sixth and Seventh Books of Moses. 



BREASTPLATB 



These Hebrew words are pronounced as follows; 

Jehova, a«er Ebeje Gether Eleioti Eheje. 
Tbe Most High, whom no eye halh aepn, nor loiiguu Rpok« ; 
Spirit, which did great aets and p«ifornieJ great wonders. 
TUb Breastplate and Heltnet pronounced mean Holiness. 



ai«bel BUffl actitu bifm dontne uiwroh. 



4 "■*»" SIXTH AND SEVENTH BOOKS Of* tlOflEfl. . 

Thene are (ha names which the old Egypllana used Inatead of the 
unutterable name of AsBer Criel, aBd are called " The Fire of God," 
ftnd " Strong Kock of Faith." Whoever wears them on hU perMn, 
on a gold plate, will not die a endden death. 



BRZIABTPIiATD OF AABttM. 



Sadiuai amara elon bejiana vananel pheoktm «lNMe1 nMat 
That U, a Prince of Mlena, the other leads to Jebova. 
Ihia God spaka to Hoses. 



MAQICAI. I. OF MOOOft 



Aita hlmel >«Hra{Je haralioB. 

Tbese vords are terrible, and will MMnble devils or spirits, or fktj 
Kill caose the dead to appear. 



Eliaon joena ebreet eloijela NJel agoni aoehadoD. 
These words are great and migbi^. They are Kames of the Oraator 
and the cbaract«ra on Ibe Ark of tbe Covenant. 

CONJURATIOIT 

SIiEAZAR, 

tJniel dilatan Sad^ paneim oMmigarai calipboi i 



StXTH ANb SEVENTH BOOKS OF MOSB§. 5 

These names, if any one desires to accomplish anything through the 
four elements or any other things connected therewith, will prove 
effective, but they cannot be translated into English. 




DISMISSION OF EtEAZAli 
AAROXrS SON; 



Leay yli Ziarite zelobabe et negoramy Zien latebm damn mechfi td- 

meti ozira, 

I'hrough this dismission all things dissolve into nothing. 



CITATION OF GERMUTHSAt 



OB, 

IiEVIATHAN. 






Lagumen Emanuel therefor! mecbelag laigel yazi Zaiael. 



With these natpes Eleasar bound and unbound the spirits of the 
air. 






DISMISSION OF LEVIATHAN. 



Malcoh, Sadaij, cubor Damabiah menkie lejabel maniah ijejavai. 

That is : Strong, mighty spirit of hell, go back into thine works, in 
the name of Jehova. 



BALAAM'S SORCER7. 






Meloch, hcl alokim tiphret hiod jesath. 

€ 

This brings vengeance upon enemies, anid must not be disregarded, > 
because it contains the names of the Seven Tables of the Ark of the 
O^venant* 



eisra ahc sEVEtfrii books of uosbs. 



B O Y F T. 



Tankbtatn dnatea pngnij nijolo usqU hicbaifiile matae hnbonr bijc«ni. 

With tbe«e words Moses spake to Ihe soi'cerera in Rgypl. They sig- 
nify : '■ Ibe Lord appeared to Lia B"i-TOiit in Ibf flw, uiavti Ibe eurth 
in lU four qaartera, aad tlie uutb< r eurtb. 



COWDRATION OF THE LAWS OF 
HOSES. 



AIJCOD dniuanas pethanir thrijgnir ijon cijna naterlavis pfitoin. 
If yon wish to pronounce Ibcse words voa 
you can perform woiidera thiTovvith. they 
BOCOotit of the Hebrew obanicten- 



QENERAL CITATION OF MOSES OS ALL 
SPIRITS. 



Elton foena adonaij cailnii pbrp'i. elo'i \ dn nfripl. nijnni metindnn, 
e«8iiBeiw Elohtm. deiiinn jaii I'lijiiln, driin j;iri Zaaael Palielniad, 
Umiel, onala dllatiim Sadalj, aima Jod Jai^I Tljiimn. 

Tbu citation Is greai and miKhly ; Ihoy are the names of the Crea- 
tor, Mid the names of tbe two Chi-nibini un Ibe Mercj-seat, Zarall and 
JaeL 



DISHISSIOH OF HOSES. 



WaMBtUn buhknda neiabbad Jebod Elohlm mkt ebctfe Zalla. 




r AKD SEVENTH BOOKS OF 1 



QBNERAL CITATIOIT OF HOSBS ON 
ALL SPIHITS. 



Abezeraije comitejoD S«de Icji thomoe Stumagala b(j nl IjotM J<nui 

Eluij Zawaijoi. 

These are the high nni powerful iitterancea which Moeea employed 

in the awaltening or the Leviaihan, in order to compel him to serve 

bis Lord. The Hmt cannot be utttirpd and (rus used b; the first inhab- 

" ts of earth as a might; Lord. The wlinle is good, but not every 

—u obtain it in perfection without severe di«:ip]ine. 

GHAKAGTERS 
the left side of the Aril of 
the Covenaut of the Uost 
High. 

CHARACTERS ON THE RIGHT SIDE. 



Ee*t, ob, bnal, the Lord our God is God aloae. 



THE CONJUSED SPIRIT APPEARS IN A 
PILLAR OF FIRE. 



Hiqa otTabij Zien. Jeramije Lntitbi damRJeBano noli Iljotj Le^] gl^ yra 
£^Io|j liecle loate liUi Eli mecharamethy rljbitu 

sa fu anira reacha. . 

TbiioitBtioD names the twelve evil spirits of man, through the help I 

of the Father, or the Hebrew Eli j it is terrible. ! 



SIXTH AMD SBVESTE BOOKS OF M0SB8. 



THE SPIRIT APPEARS IN A 
PILLAR OF CLOUD. 



Kahai couor anuheo Zelobae zole hebei ede nego raneij babtibe gizMO. 

Appendix to the Ooneua Citatton of Moaea on all SplrlU. 

We N. N., in tbis circle, conjure and cite this spirit Fatenovenia, 
*tUi toll Ua iat^reaU. to appear bare ia Ibis spot, to ta\6\ our degirei, 
in tbe n«m8 of Ibe three holy AngBla. Soboii^jen Sbtiiiam, RobBJoU 
AvaraiD, Kaniile, firwbat Chaijdalic, Ladabas, Labnl, Raragil, Ben- 
ool, ia iiie name of God. Amen 1 



THREE SEW SIGNS WITH FBOGS, 
LICE AND PESTILENCE. 

Ablon, agelBtoo, Zoratan, Jurao, Doadieras portatpbins pogaij a 



I THREP NEW SIGNS AT CATTLE, PESTt 

LENCE, BLACK SMALL-POX AND 

HAIL. 



GBAS^OPPE£B AND DARKNESS. 




THE SPIRIT APPEAES IM THE BPBH- ' 
ING BUSH, 



fiiXTfi Amy sE^mn sooes of mossi^. . ^ 



Baba cnci hiebu ziadhi elenehet na vena vie achya salna. 
The spirit which appears here is Grod himself. 



3 r "1/r '■*' ^.\ 



[MOSES CHANGES 'TOE STAFF INTO 
A SERPENT. 



Hicrata raepi Sathonik petbanisch, pistan Qttinge^hijgatign gghizian 
temgaroQusiiia castas Lacias astas ^eeon o^na ealtera Caphas. 

MOSES CHANGES WATER INTO 
BLOOD. 



AWo'fiUla maaadel slapBiebas mi^in fai^atii biaadosclii jbmttf 
i»]»e6l amphia, 4eiaisrael maeHe l«aggat waaailMk 




.Q0>. 



Principal Citation on all Ministering Spirits of the Air and of Earth* 
the like of which Manasses utd Solomon used as the 

true Key of Salomonis Regis Israel . ,. . , 

EXTRACT 

FR03I THE * . . 

TRUE CLAVICULA tf $OtOM«N m OF THE URDLE' Of mOnF 

bequeathed as a testament to all the wise Magicians, whiolr all^tlne old 
Fathers possessed and employed, to have and' fulfil all tbin]^ throngh 
the illustrious power of the mipflity God Jehovah, as He, tb« great 
Monarch, gave to His creatures, who worship him day afv^tiight with 
reverence and in fear, who call loudly upon his name in secret, and 
sigh to him as their origin, as of him and from him existing reasonable 
beings, as on the point of being enviroi.ed with the pains of the ele- 
ments, who strive after the highest being to and with God. To these 
He has given this, who will not forget him in the pleasures of this 
world, who, still bearing suffering without forgetting the reality, nor 
the perishing lustre of the world. 

Tou must stand upon a prominent rock, hold a pHlm-twig in your 
right hand, and wear a wreath of laur^ aronnd the temple. Then 
turn towards the East and say : \ 

Alija Laija Laumin Otheon ! 

upon this a halo of light will surround you, and when you become 
sensible of this light, then fall upon your knees and worship. Then 
■ay in an audible voice, slowly and distinctly : 



BDtTH ASD AEtfENtH SOOSB 6P ItOSlS. 



EIIbib joena Bdoaai cadua ebreel elojsU sf^el, a7om Mchadon 
OHOBdH elOTin de liomir eljnla lella yaxi zaEall nnuel ovela dHatau 
Soday alnik pMii^B) al;in canal Aeunj iiaami yasas ealipi ealfai Mitui 

"b ladnja aglaU paDtomel amriel azten phanaton sarae penerioQ j% 
■ ' ' ■ ' amphia tbaDdomlrael alowin. 



ija aglaU pe 
Jodjalaph 



B A m n UiIm aU phonfia agaloyes pyol paerteoD Ibeserym. 

Vni^C aR bastrnd JmI barionla. 

apiolet ceoet 




SIXTH AND 3EVENTH BOOKS OF UOSES. 11 

BI BLI A, 

Arcana Magica Alexander, 



Tradition of Uie Sixth and SeveaUi Books of MoMa, 



MAGICAL LAWS. 



Ex Verbis Revelatis (11) Intellectui Sigii- 
latis Verbis. 

Ndho Apostoligi i^ Cohikobatiohi 

jn SOTO CONFIRMAtO. 

Script, de Ellbio. 



12 SIXTH AHD 3Bf ENTa BOOKS OF HOSBS. 

TREATISE OF THE SIXIB BOOK OF HOSISS. 

CaiPTBB L-r^THE 8PIBIT APPEARS 

TO MOSES IN A BaBNING 

BUSH. 



I CsAP. II. -HOSES CHANGES THE 
STAFF INIO A SERPENT. 



Chap. IV.- THREE NEW SIGNS WITH 
FEOGS, LICE AND PESWLENCE. 



Chap, v.- TBRBE. SIGNS ON CATTLE, 

PESTILENCE, BLACK SMALL-FOX 

AND HAIL. 



Chap. VI.— THREE SIGNS OF GRASS- 
HOPPEBS AND DARKNESa 



CuAF. VII.-GENERAL CITATION OP 
HOS&S ON ALL SPIRITS. 



SIXTH AND SEVENTH BOOKS OF HOSES. IS 



JhiB ar Twm Sixth Book of Hobks. 

TItELA.TISE SI03Sr. 
The Seventii Book of IKwes. 



CH1PI»I.-THS SPmrP APPEARS IS A 
FDXAfi OF FIRE BT KIGHT. 



obap. a— the spieit appears in a 

~ PILLAB of cloud BT PAT, 



14 eiZTH AKD BEVENTU BOOKS OF H08BB, 



Chat. IlL— BALAAM'S SORCEKY. 



Chap. rV.-^BGYPT. 



Chap. V.~C0NJDRATION OT TBB 
LAW OF MOSES. 



Chap. VI.-GBNERAL CITATION OP 



Chap. VII. — GENERAL CITATION OF 
MOSES ON 



DISMISSAL. 



8IXTH AND SEVENTH BOOKS OP MOSES; 



as 




Chap. VII.— CONJURATION OF 
ELBAZAR. 



DISMISSAL. 



:)'f- 



-)i:^ 




Chap. VIIL— CITATION OF QUERNITHAY 

OB LEVUTHAN, 



DISMISSAL* 



jS-jD — by 




Chap. IX— MAGICAL LAWS OF MOSES. 



Chap. X.— HELMET OF MOSES AND 
AARON. 



-^ f- sA ♦, »^ ^ 




Chap, XI. — BREASTPLATE OF MOSES. 



Chap. XII.— BREASTPLATE OF AARON. 



Kin-- 
ivmm 



16 SIXTH AKD SGVBHTB BOOKS Of KOraK 



Chap. XIII.— THE CHALICB fflT 
HOLINESS. 



FOR THE LEFT HAND. 



FOR THE BIGHT HASD. 




i'gRyinr- 



SEPTfl AM) SBVElWtt BOOKS OP M08ES. It 

m. 

EXTRACT 

FROM THB 

MAGICAL. KABALA, 

OF THI 

SIXTH AND SEVENTH 

BOOKS OF HOSES. 

mr 

S. T. N. 

tMoiteted fot tlie first lime from the Gnthaii-Samaritan Langua^ 

into Englisli, 



ANNO MDGCXXYI. / t 



■fhi 



TRANSLATOR'S PREFACE. 

SiNCi the Oriental transcript of this work waa imperfect in many 
fUkHf tke translation of it had to be talcen accordiug to the great 
original book, on account of the purity of its text, and, therefore, it 
Won for itself the advantage of understanding and completing the 
exercises with serenity and confidence. The translator, in the mean- 
time believes, that no one, who feels honestly called to these things^ 
etti eter be made the subject of ill-fortune, or be deceived by the 
ii^es and deceptions of the old serpent, the inevitable fate that will 
aad mast fall to his lot under any other exorcisms, and that he may 
4m0tMiy and safely move thence, because only the angels of CM 
wiU perform the service requured by Him. 



18 SIXTH AND SEVENTH BOOKS OP MOSES. 

The Testibale of the Entrance.— The language and manuscript 
of this rare and eternal monument of Ught, and of a higher wisdom, are 
borrowed from the Cuthans, a tribe of the Samaritans, who were called 
Cuthim in the Chaldee dialect according to the Talmud, and they were 
so called in a spirit of derision, They were termed sorcerers, because 
they taught in Cutha, their original place of abode, and afterwards, in 
Samaria, the Eabala or Higher Magic (Book of Rings). Caspar, 
Melchior, and Balthasar, the chosen arch-priests, are shining lights 
among the eastern Magicians. They were both kings and teachers — 
the fiKst Priest-teachers of this glorious knowledge, and from these 
Samaritan Cuthans — from these omnipotent priests of the fountain of 
light, who were called Nergal, according to the traditions of Talmud, 
originated the Gypsies, who, through degeneracy, lost the coosecra- 
tion of their primordial power. 

LAWS OF ENTRANCE. 

1. Before you can enter the temple of consecrated light, yon must 
purify your soul and body during thirteen days. - 

2. As a brother and disciple of the new covenant, or as a Christian, 
▼ou must receive the holy sacrament for the glorifioatioD of 4he three 
kings — Caspar, Melchior and Balthasar. 

3. Three holy masses must be read as often as you make nse of this 
Book in your priestly service with your intention fixed upon the three 
glorified kings. 

4. You must provide yourself with a ram's horn, wherewith to call 
together the angels and spirits. This horn must be included in your 
intentions of the holy mass. 

6. You must wear a breastplate of parchment, ten inches high and 
ten inches wide, inscribed upon it the names of the twelve apostles 
with the five-fold name of Schemhamforasch, in the same order that it 
is placed on the last leaf. 

6. You must draw a circle aronnd yon upon white paper, or upon 
sky-blue silk. Its circumference shall be thirteen feet, and, at th^ 
distance of each foot, one of the following names must be written, 
viz. : Moseh, Messias, Aaron, Jehova, Adoni, Jesus^ Christus, Caspar, 
Melchior, Balthasar. Al. Al. Al. 

7. Between each name you must place the holy symbol of Horet, — 
namely :-|.+-.o^^--|.. 

8. The breastplate must be included in the intention of the holy 
mass. 

9. Through consecration with h^\y triple kingV water and with 
three burning wax tapers, you must finally pronounce a benediction 
over this book, the horn, the breastplate, and the circle, after reading 
a well-selected mysterious ritual. 

10. Yon may enter alone, or begin this great work with two com- 
panions, by day or by night, but always from the first to the thir-. 
teenth of the month, and during the thirteenth day, and through the 
whole night of the new moon, and also during full moon, when the 
three planets, Saturn, Mars and Jupiter, are visible in the beaveiMl 
on the day of exorcism, eitl^er singly or together. 



- SIXTH AND SEVENTH BOOKS OP MOSES. 19 

11. Ton mast always stand with yoar face toward ZioD, or toward 
the rising of the sun. 

. 12. He who refuses a copy of this book, or who suppresses it or 
•teals it, wiU be seized with eternal trembling, like Cain, and the 
angels of God will depart from him. • 



-000- 



INTRODUCnON AND BBGINZIlNa. 

i 

» 

BREASTPLATE OF MOSES. I 

. Schedtt^i, Weduse, Tiwisi.— ^ have sinned, I shall sio. 

' Prayer*— Eternal God of our all ! Our God ! hear our voice, spare 
and have mercy upon us. Accept onr prayer in mercy and with 
pleasure. I have sinned. I have committed transgressions, I have 
sinned before Thee ; I have done that which is displeasing unto l%ee 
here in the earth. For the sake of Thy great name pardon me all the 
sins and iniquities and transgressions which 1 have committed against 
Thee from my youth. Perfect ag^in all the holy names which I have 
blemished, great Champion, terrible, highest God, eternal Lord, 
God Sabaotb. 

HELMET OF MOSES AND AARON. 

Wochntu, Tukal, Bcschufa, Gutal, If I shall sin, I shall blow with 
the great horn. 

Here the horn must be blown, three times in succession, toward the 
four corners of the earth, or toward the f<7ur quarters of the earth. 

For the ram's horn, in the old covenant, is the symbol of omnip- 
otence and of purification, or of beauty, truth and holiness. 

BREASTPLATE OF AARON. 

Dehtttu, Euwsaltu, Bescholam. — Tou have sinned. I shall sin in 
peace. 

Frayer.— The Lord, King of all Kings, holy and praised is He, the 
Father, God, Soii of God, the Holy Spirit of God are three in one 
among these three. In the power of Thy might and Thy right, release 
those that are bound, receive the prayer of Thy people, strengthen us, 
pnify us, oh, terrible Hero, us who worship Thy only name. Protect 
them as the apple of Thine eye, bless them, cleanse them, repay them 
always in mercy and justice. Mighty, holy Lord, reward Thy con- 
gregation with Thy great goodness. Thou, the only and exalted 
God, appear unto Thy people with Thy holy name ; receive and re- 
member our prayer ; hearken unto our cries, Thou who knowest all 
leorets and who knowest our desire. 

Here the horn must be blown as before. 

MAGICAL LAWS OF MOSES. 
Katft-Al, Lewuwat,— We are great \ Our hewrts I 



ZM HIATH AUD BKVENTH BOOKS OF MOSES. 

t 

Prayen — Oh, Lord, arise, that mine enemies may be destiroyed and 
that they may fly ; that those who hate Thee may be scattered like 
smoke — drive them away. As wax meltoth before the fire, so pass 
away all evil-doers before God, for God has given Thee the kingdom. 
Pour out Thy wrath over them. Thy wrath seize them. Thou shaH 
stand upon leopards and adders, and Thou shalt subdue the lion ^iid 
dragon. With God only can we do great things. He will bring them 
under oar feet. 

THE CHALICE OF HOUNESd. 

Al, Al, Al. Arise, Thou eternal Angel I 

This must be repeated three times in a loud voice, and also through 
the symbol of the horn, for he is an angel of the sanctuary. 

Prayer. — ^Thou, that art, and wast, and wilt be in the old and mw 
covenant 1 Eternal, Jehovah, Jesus Christ, Messia, All-beautiful, All- 
true, All*holy! All-loving and AU-merciful in the old aqd in the 
new covenant. Thou hast add : Heaven and earth shall pass awi^, 
but* my words shall not pass away. Thou haflt said : I came not to 
destroy the old covenant, but to fulfil it Thou hast said : He who seen 
me sees the Father. Thou hast said : If ye have true faith, ye can perr 
form the wonders which I have done, yea, ye will perform yet miu^k 
greater wonders than I have done. Come also to me Ipr the sake of 
my faith, come also unto me for the sake of Moses, Thy meaaeogec of 
faith. Reveal also to me Thy mysterious name from Jehovah, as Thoa 
once did to Thy fire prophet Moses, in solitude ; come, and say unto 
me in love, through the heart of Mosea a^ with iha tongue of Aaion: 

Scahebual ! I shall come ! 

THE CONJURATION OF ELEAZAR. 

Duwatu, Buwatie, Bemaim.— I cone to jqu oil the wat^r! 
Bring me up N. N. 1 

DISMISSAL OF ELEAZAR. 
Orum, Bolectn, Ubajom. — Cursed by night and by day I 

CITATION OF QUEftNITHAY OR LEVUTHANS. 

These,.as well as the following exorcisms, contain only the p^Miliar 
names of the angels who will permit the conjured spirits to appear, or 
will compel them by force to appear. Here the three angels of om* 
nipotence will be called up to drive forth the monsters of hell, nanwly: 
Eliibatel, Ebuhuel Atuesuel ! 

Each name must be repeated three times. 

DISMISSAL. 

I beseech and copjure thee« angel Elubatel, conduct N. N, from mf 
presence. 

Each angel's name must be called three times toward the four quar« 
tera ot the earth, and tbi*«e times mopt be blown with the horp. 



SIXTH AND SEVENTH BOOKS OF MOSES. 21 

Chap. III.— BALAAM'S SORCERY. 

Gnu, Baschba, Niscboaz Hueretz. — In the name of Grod I conjure 
the earth. 

Chap. V. — CONJURATION OF THE LAWS OF MOSES. 

Keisehu, Nischba, Lawemso.— How to be God, do swarest Thou to 
our parents. 

PraTer.— Eternal of Eternals ! Jehovah of Light, Adonai of Truth ! 
Messiah of the All-merciful! Jesus Christ the beloved and All- 
redemption and love ! Thou bast said : Who seeth me seeth also the 
Father. Father, eternal Father of the eld and new covenant ; triune 
Father, triune Son, triune Spirit, our Father. I beseech and conjure 
Thee by the eternal words of Thy eternal truih. 

And now the seventeenth chapter of John, or the prayer ef Jesas, 
most^ be prayed; 

Closing Prayer of the Conjuration of the Law.-^tenMtljGkid> 

Jehova, Thou hast said : Ask and it shall be given you. I pray that 
Thou mayest hear Thy servants Caspar, Melcbior and Balthasar, the 
arch-priests of Thy fountain of light! I pray that thou mayest bid 
Thy angels to purify me from all sin ; that they may breathe upon 
me in love, and that they may cover me with the shadow of their 
wings. Seiid them down ! This is my prayer in peace ! 

Chap. VL— EGITGIM. 

Conjuration of threee angels, Gebril! Meachuel! Nesanel ! By 
the lamp of the three-fold eternal light, let N. N. fippear before me. 
Three calls with the voice and three with the hern. 

Chap. VII. — GENERAL CITATION OF MOSES ON ALL 

SPIRITS. 
Tubatlu ! Bualu ! Tulatu ! Labusi ! Ublisi !— -Let there »ppeAr and 
bring before me the spirit of N. N. 

Each of these five omnipotent angels must be called three times 
toward the four corners of the world, with a clear and powerful voice, 
and when the name of each is pronounced three times, then three 
sounds must be made by the horn. The name of each angel there- 
fore, must have three calls with the voice and three with the horn. 

DISMISSAL OF MOSES. 

• 

Ubelntusi! Kadukuliti! Kebutzi! — Take away iirom my presence 
the spirit, of N. N. 
Twelve calls with the voice, and twelve with the horn, for each name. 

FOR THE LEFT HAND. 

These signs were used at the time of burnt-<^eriDg is th^ holy 
temple. 




SIXTH AND SBVENTB BOOKS OF M08B8. 
FOR THE RIGHT HAND. 



These are aiw Bjmbolijat of the pUguea of Fbaraoh to Bgjpt. 
Schema Israel Adonoi MbiKgno, Ekat. — Hear, oh, lanel, the Loid 
out God ii God aloOe. 



THE SEMTH BOOK OF HOSES. 



Chip. I— THE EEVELATION OV ZION. 
THB SPmiT APPEAE8 IN A PILLAB OF FlitE BY NIGffn 
Talobdl Lstabueit Ealubaai! Aliieil 
Arire and bring me Ihe Pillar of Fire that I may gee. 
The name of ench anfcel moEt i^aln have three calls by the voio* 
directed to ibe four niiarterE of Ihe earth and an equal Dumber bj tlM 



Adiilall Abnlall LeboBll 

Arise and bring before me the spirit N. 

C»lla with the jgiee aud born m klreAdf known. 



SIXTH. AND SEVENTB fiOOES OS" MOSES. 23 

Hara fblknm th».pMitagoa, or, the Omnipotont FlT*Garaan. 



nil mytXerioan flgure matt b« written berore th« ezoTciiin. In tha 
op«n •ir,aDd in tbe ground, with coneecmted chaltor with tbe fnfex 
flug«r oir the right hand dipped in bol; three- kings- vater, the tAme m 
It a writtCD up OD thn paper, but each line must be thirteen feet in 
length. The conjuror theu lineels io the centre of the ettir, with an- 
covered beoA and with taae turned towHi'd Zion, nnd calls fint in a loud 
Toice, coming from tbe heart, tbe narneH or Cafipar. Belchior and Bal- 
thasar, thirteen times, and afier c tiling these thirteen times, he mast 
alio the call the name ol hif^h and sacred name of Elokim 373 limes 
with equal fervor and fnith. iiut on); as has already been stated in 
tbe Laws of Entrance, No. 10, in the flrst three daje or nights of the 
nev moon, or full moon, or when Saturn, Hars and Jupiter appear 
hi Um beaveni. 

Owi-. IV. — THREE NEW SIGNS WITH FROGS, HICE. LICE 
AND SlMILAa VEKUIN. 
Adnil Baachur ! Arbu! Uliil 
Progs, mice, lice and similar vermin arise in our service. 

Caw. V. - . ^ 

SdALL-POX AND HAIL. 
Aboil, Baa I 
FeaUlence, black small pox, etc., arise in our service. 

Ch*p. VI.— THKEE SIGNS WITH GRASSHOPPERS AND 
DARKNJiSS. 
Ardnii 1 Oainsi I 

GraiahopperB. Darkness, arise in our service. 
These are the plagues which the Cathiaus oftea emplofed Io tbalr 
tKOTciems for punishmeuL , 



Revelation of the Sixth Book of Moses. 

Chap, I.— THE SPIRIT APPEARS UNTO MOSES IN A 

BURNING BUSH. 

CX)NJUBATIOSr. . 

Kaluku ! .Ubesii I Lawisa t — Arise and teach me. 
Galls with voice and horn as is already known. 

Chap. II. — MOSES CHANGES THE STAFF INTO A SERPENT. 

Tuwisu ! Kawisu I Lawisa l—A^ise and change this staff into a ser- 
pent. 
Calls with voice and horn as nsaal. 

MOSES CHANGES WATER INTO BLOOD. 
Akanatinl Tawalul Labatal — Arise and change this water into 

Calls with voice and horn as usual. i 

Here follows the Latin title of this book, from which these magical 
fragments are extracted. 

BIBLIA ^ 

Areana Magiea Alexandri (Magi), 

ACOORniNO TO 

(BETSAIED) TRADITION OF THE SUTH AND SETEfFH 

BOOKS OF HOSES. 

TOQETHER WITH THE 

MAGICAL LAWS. 

Ex Verbis H. (human) Intellectui Sigillatis Verbis. 
Nunc Apostolica 9^ (Anctoritate) Consecrata de Novo Confirmata 

•{4 9^ p^ (Licentia.) 

Script de Eppbio. 



ANNO MOOCXXXVTII. 



SIXTH AND SEVENTH BOOKS OP MOSES. 25 

Now Moses appears on the right of the silk, in a simple priestly 
garb, holding the tree of iife, which has fojor lenyea la the right hand, 
and the ram's horn in the left. 

Upon his heart rests the cross ; a wide, white band flows over his 
shoulder and breast, a broad, white girdle graces his loins. He stands 
upon a kind of hat, which is decorated with three fiowers. On the 
right hand of the hat reposes a dove having a ring in her bill, on the 
left side and over the head of Moses a three-fold tripod with magical 
hieroglyphics thereon rises upward. 

1. Upon the leaves of the tree of life yon read the worde: 
Besulol BedunimI Labatell 

That is, if you are not pure, or if you do not become pure at a vir- 
gin through the two angels Bunedreim and Lebutal, you cannot reach 
toward the tree of life. 

2. A hat adorned with three flowers, upon which Moses stands, and 
from which a dove with ring in her bill appears to descend, that is : 

If you preserve faith and hope with .holy Q&re,. the spirit of omnip- 
otence will emanate from you. 

3. A three-fold intertwined triangle, extending from the feet to t))e 
hoad, having inscribed upon it the names of the three angels, M^- 
chuel, Labatel, Kautel, that is : And the three angels of the triuiie 
God, Meachuel, Lebatei, Ketuel, will surround and carry you up^n ' 
their hands. 

On the reverse side of the pictnre of Moses, or rather on the fl^t 
leaf, according to oriental reckoning, appears the elevated, winding 
and crowned serpent, holding a ring in her teeth. Around the ser- 
pent may be seen the moon, the stars, planets, water and many other 
magic Jiieroglyphical signs. On the left side of the tail may be seen 
seven nails, on the right side are magical hieroglyphics making the 
name of Schemhamporasch. To see Jesus Christ with the ca^oss, that 
is to say : Jesus Christ, through his love and by his seven wounds 
and through bis death on the cross, for his love's sake, has overcome 
the kingdoms of this world, and thus took again from the old serpent, 
the devil, the seal-ring of human omnipotence, or the happiness ^f man 
to all the eternal eternities, in order to fulfil the old covenant- in the 
new covenant, for the eternal glorification of the eternal Father in the 
eternal Son, through the eternal Spirit. Amen. 

BUA ARGANA MIGA ALEXANDEII, 

ACCORDING TO THE TBADITION OF THB 

SIXTH AND SETENTH BOOKS OP MOSES, 

TOGETHER WITH THE MAGICAL LAWS. 

E?( Terhi^ (H) Intellectui Sigillatis Verbis Nunc ApodtQU^i^ •^ 
Consecrat de Nove Confirmati ►Ji 9^ 

SOBIPT Dh £!L8TR0t 
XOCOLXXXUL 



SIXTH AKD SEVENTH BOOKS OP HOSES. 
BKEASTPLATE OF MOSES. 



HELMET OF MOSES AND AAEON. 



BREASTPLATE OP AARON. 



FOE THE LEFT HAND. 



sjsra AifD beventh &oo^ of uoses. 

FOR THE BIGHT HAND. 



Tradition of the Sixth Book of Moses. 



Chip. L— THE SPISIT APPEABS IK A BCEKINa BUSH. 
CITATION OF UOBES. 



Chap. n^HOBES CHANGES THE STAFV INTO A SIRFENT. 




SIXTH AND SEVENTH BOOKS OP M0SE9. 
Chap. IIL-MOSES CHANGES WATER INTO BLOOD. 



Sixth and seventh books of moses. 



IvD OF TBB Si: 



3d SlfFH JlHO eBTBHta BOOES OF IIOSGS. 

Tradition of the Seventh Book of Moses. 



Cbat. m.— BALAAM'S 80BCERY. 






BIXTH iSD SEVENTH BOOKS OF UOfiEg. 



Cbat. IV.-GGIFGIU. 



Chap. V. — CONJUBATION OF THE LAWS OP UOSBS. 



82 BTXTH AND BEVXNTH BOOKS OF H0SE8.\, 



BIXTH AMD 8&VBHTH BOOKS OF UOBBfl. St 

DIAGRAM 

ILUBnUTDIO TBX 

SVJtBOLS EMPLOYED BY THE ISRAELITES 



.84 KZTH AND SBTENTH BOOKS OF HOSES. 

SYXBOL W t^ eHOWSE* SBKPENT 
MACtlCAJ. MLBJiO aLTSBI-CS. 



COSjyRA'nON of ELEAaAB. 



DISMISSAL OP Et.EA2AR. 



GITA,T10N OF QUERUILLAH OR LBTUTBAN. 



sfrra and SEfEifTtf MbKa oP uoaiA. 

DISMISSAL OF QUERMILLAT OR LEVIATHAN. 



A.FF»ENr)I2C. 



HogicBl (SpiritOommatIo) benide the Blaok Raven, 
fl od Arcanum FontiScatus imter Popet Aleznnder VI., printed 
«iid Mno (Cbtieti) M. D. L 



FBEFATIO. 
Qnism per ILLVBTBEU et Generoaam D ARNOLDVH comnitem 
fiemtbemi TicheleDburei-Hteinfordii Domtnum in Rhoed WiTelhovsB 
nft^ca A[c«DB originall celeberrimi D. Jouuia PAUSTI in Oeminta 
ex Kundting oriiudl Bironi HESMANNO in Hom Btpa and a«ldr(H 
llnea BatotmTgieo Bpiacopo fldeliter admannats et anno qnadraBeaimo 
...,._, , ^ ™, -"""-oEioUII N08- 

Iftoculi 
a Vatl- 
n impritnantur neqtie inde transportentur, si vero quiscnnqna 
lemere contra agere anauB fuerit, DIVINAM maledlotionem latae ten- 
tentisB ipBo facto afrratia. Nobis aolis reservandis oa incnnuniai 
Bciat, Ita mandamua et coDBtitiiimiis Virtnte ApoBtolioa. Ecoleelae 
JESn CHRIST! 8ub pcena Excommnntcationia «t aupn Abdo Msanda 
Vicariatua Noatrt. ROMAB VERBl IKOABNATl Anno H. D. I. 
ALEXANDER VL 

D. G. FOHTiFn, 
F. Fleoolomepiu CatdinallBCaMelL 
APPEOBATIO. 
tmmniet Inatractio Taticaoa SapienU paucit mudna praetersa »tt9- 
tntator a aua Sanotitate desuper faoto Oooaecratio Canouioa. 



fiSttt Aifb StSt^*ra BOOfeS OF MOSM. d1 



LECTOR. 

Ne spernas librum, si non intelligis esto, 
Si contra captnm est, satis esti, quod vota secundet. 
Fri}(idu8 in pratis cantaudo rumptiur angiiis. Ec. 8 virg. 
Quidlibet audendi semper fuit acqaa potestas 
Hoc lege lector opus sacra beec moanmenta polorum 
Bine optata farss hsec te (ua vota docebant, 
Fide cave, sapienter age, et virtute labora, 
Sioque beabit opus pia GONSEGRATIO facta, 

•^ •J* •J* 



D. I. F. 

INSTBUCTIONS. 

If 700 want to cite and compel spirits to appear visibly before you 
and render 70a obedience, then observe tbe following instmctions : 

1. Keep God's commands as much as yon can possibly do. 

2. Baild and trust solely upon the might and power of QoS. ; be- 
lieve firmly on his omnipotent help in your work, and the spirits will 
become your servants and will obey you, 

3. Continue your citations, and do not cease, even if the spirits do 
not appear at once. Be steadfast in your work and faith, for the 
doubter will obtain nothing. 

4. Take especial notice of the time, viz. : 

Monday night, from eleven until three o'clock. 
Tuesday night, from ten until two o'clock. 
Wednesday night, from twelve until three o'clock. 
Thursday night, from twelve until two o'clock. 
Friday night, from ten until three o'clock. 
Sotarday night, from ten until twelve o'clock. 

The Sabbath keep holy to the Lord Sabaoth, Adonai, Tetragram* 
maton. 

6. It must, at the same time, be new moon. IPerhaps you may say, 
" Why these hours and signs — are tbey not all the days of the Lord i" 
It is true : but not all hours, and all signs, are favorable to rule over 
tbeir spirits. 

6. Complete the following circle, described in this work, on parch- 
ment, written with the blood of youog white doves. The size of the 
circle may be at your own option. 

. 7. If yon wish to undertake the .operation, be sure to consecrate the 
circle previously. 

►Ji >}» iji 

(See this Circle. Fig. 24.) 

Bkfo K. N., consecro et benedico istnm Circalum per. Nomina Del 
Aioiidiiii in 90 Scripta, ut sit nlhi et omnibus Soatmn at Protectip 



Dei Fortissimi Elohim TnvinerHHe coiiftra omnes malignos Spiritiis, 
gernrmqae Potesti^tes. In NomiDe Dei Patris Dei Fiiii Dei Spiritus 
Sanoti. Am«n. 

Upon yomr entrance into this Circle spenfc its foiled : Tetpajprramr 
maton.'i'h^o^, l8chiro8,Athanat6j^. Messias, Imaft, KyrieEleison: Amen. 

After 70a have entered the Circle begin your operation with the 
following prayer from the Ninety-first Psalm. 

He that dwelleth in the secret place of the Moat High sihaVI^ abide 
under the shadow of the Almighty. I wilF say of the Lord. He> is my 
refage and my fortress, my God, in Him will I fnis^. Supply hie shall 
deliver me from the snare of the fowler and from the noisome pesti- 
lence. He shall cover thee with his feathers, and under his wings 
Shalt thou trust Hia truih nh all^ be ihy shiuld-and buckler. Thou 
shalt not be afraid for the terror by night, nor for the arrow thai flieth 
by day. Because thou hast made £he Lord, which is my refuge, even 
the Most High, thy habitation. There shalt be no evil befall thee, 
neither shall any plague come near thy dwelling. Because he hath 
s^^fiii 1t»Vfr upon me. th(>r«fOFe will i deliver htm. I wfHr^geft tei'^vn 
high B^ e awae he batk known my name. Hewii^ call 41^1011 «« «ui(|;l'- 
will answer- himr; I will be with Inm in trouble ; I wil-l deUver.Jiim 
aodrheaerv With long-life- will I satisfy him and show him my &%lvj^- 
tionvoven so help me and all them that seek thy holy ajf God tile r 
Father •{« God the Sou aj* God the Holy Ghost. Ameu. 



■eov 



($itati«tt 

OF Tn» 

SEVEN GREAT PRIMSES • - " 

FROM TUB 

Biactih acoA Se^entii Bookii of Mchses Bitilfa McfgicaL 



OITATIO AZTELIS. . 

Agla Oa4el6, Sambit Cacl(*m. Awenhato^coro. A2i«M, ZorWOtlto*' 
Yzewoth, Xoro, Quotwe, Tbeosy, Mew«th, Xosoy. Yaehyres,' Gntiav^ 
Hagay^ 3taworo, Wyhaty. Ruoso Xuatho, Rum, Ruwotb, ZylNMf' 
Qaaylos, Wewor, Vegath, Wysor, Wu2oy, Noses,* Aiiel.* 

CITATTO ARIELIS. 

Yschyros, The'or Zebabth. Wyzeth, Yzatho.*^, XyJso, Xy<*ethorttwtfy, 
Xantho, Wiros, Rurawey, Ymowe.- Noswathosway. Wirvnothowesy,' 
Zebaoth, Yvmo, Zv8wethono^ve. YschjTioskay, Ulathos, Wyaoy, 
Yrsawo, Xyzeth, DurobiJCbtfos^WuiJoWeibnS^ Yeweoy, Zaday, Zy waye, 
B«t|HMiwM,' YachyiOfl, Imas, Tetragramntalon, Ariel. 



8IXTH AND SEVENTH BOOKS OF MOSES. '39 



CITATIO MARBUELIS. 



>. sJbdQiiaf, Jebova. Zebaoth. Theos, Yahathoroswe, Wih<(By90|i^Q8, 

*'f8lqr»yghoroy, Veprorym, Abaij, Wogos, aijgbUm, Ze^pj^ %op9iPB, 

^othyra. Rijzwe. Uijwoth, Omegr«s, Hehgewe, Zebaon, Wezator, 



£f8iqr>irghoroy, Veprorym, Abaij, Wogos, aijgbUm, Ze^pj^ ^op^ipo, 
Wothyra. Rijzwe. Uijwoth, Omegr«s, Hehgewe, Zebaon, Wezator, 
Zibuo, Bijbetbo, Ythos, Zeatijm, Wovoe Sijwoijmwethij, Poanr^, Ze- 



wor, Wefgos, Ruben, Hvbatboroos, Stawows, Zyen, Zgwowy, aiiOB, 
Worse, Yzwet, Zebaotb, Agia, Marbuel. 

CITATIO .MEPHISTOPHILES, 

Messias, Adonaij, Weforus, Xathor, Yzewe, Soraweijs, Yzaron, 
Wedi|u:l^> Zljbalor, Wegbaij, Wesoroo, Xoxywe. {^yKqhwfijKBthO; 
lUjAielB^tho, Zebaotb, Adqiiaij, Zijwetbo^ Agjajj, mj^WieliJi^fiil 
Zijebo Xostboy, Alhlato, Zsewey, Zyxyzet, Yscbe, Sarsewu, Zjzyrn 
Deworonhatbbo, Xyxewe, Syzwe, Theos, Yscbaos, Worsoubefgosy 
Gefgowe, Hegor, Quaratho, Zy we, Jiessias, Abarabi, Mephistophiles 

CITATK) BARUUELI8, 

Yscbiros, Imns, Zebaotb, Otheos, Kuwethosorym, Zylohym, Zadayt 
Yscbowe, Qiiyos, Zenhatorowav, Yzwesor, Xywoy, Yzyryr, Zaltjmo, 
Zabaoth, Adonaii. Messios, Aglaabaij, Stoweos, Hijwetbo, Ycoros, 
Zijwetho, Uwoim, Ghamoweo. Zijzobeth, Sotho, Emnohalj, Zedije, 
Huwetbos, Obory, Yzquoos, Lijraije, Weghoijm, XUzor, Waijos, Ckn 
fatjoie, Toroswe, Yeijros, Emanael. Imas, Barbuel. 

CITATIO AZIABELIS. 

Tboeoli. Ygweto, Yzgowoij, Quiseo, Wijzope, Xoraoij, Nowetho, 
Yxose^fiaflratbon, Xoro, Theos. Magowo. Wijzo8<H'WOtbe, JCaroshaij, 
Zebaotb. Emanuel, Messla. Yzijwotho, Zadaij, Xexhatosijuiei}, Biiwa- 
tho. j«ewet, Xijrathor, Zijbos. Malhaton. Yzos, Uzewor, Ragnil, We- 
wot^'Yflwewe, Quorhijm, Zadob, Zibathor, Weget, Zijzawe, HJtjzor, 
Trelrag^luniiiatiHi, AziabeU 

CITATIO ANIQNEUS. 

l%^eo8. Aba, Aaba. Aba, Agatboswatj. Yzorog. Ywetho, Qnardos, 
QasdNMkt Uscbjjros, Cijmoe, Qowathim, Grefoij, Zarobe, Wegba^ Ohe- 
gatbiyniwalj, Hesows, Xalose. Waghtborsowe, l^Tephatho, Yiebp. Sto- 
rilw0^NH>aij, Qaoratbon, Sijbo, Mepbor, Wijbose, Zaloros, Biietbo, 
Zeba^iponaijwos, Zijwetb,. Ycarij, Buwethonowe, Ruiathosonraij Ze- 
baotb, MMmMf AniqueL 

[19«ir follow the four leaves— Figs. 24, 25, 26, 27,^8.] 



40 SIXTH AND SEVENTH BOOKS OP MOBES. 



CIRCLE WRITTEN ON PARCHMENT 



BLOOD OF WHITE TOTJNG DOVES. 



BIXTH AND SEVENTH BOOKS OF HOSES. it 

+. ^ * ' 

AZIELIS ' 

Seal or Ouracter.for Coercion and iefUenca: 



49' SIXTH "AND SBVZNTR BOt^S OF HOSIK' 

^ •{(■ •{«■ 

ARIELIS 

Ma teacter lor Cms ai ffliiinp 



-SIXTH -AND SEVENTH BOOKS OF MOWS. >48 

MAIIBUELIS 

M:ei! tenter for Getru aai ObtaiB, 



44 arxTH and sbvehtr books of mosbs. 

■^ •!• * 

MEPHISTflPHILIS 

Seal {ff-Glaractar k Coerdoi and OUenca 



BIXTH AMD SEVENTH BOOKS OP MOSEa. 45 

* -J- -J- 

BARBUELIS 

Seal (h Character k Coercion ani Oktece. 



SIXTH AND SEVENTH BOOKS OP HOSES. 

AMfiEliS 



Birra. AMD SBVMtH books of M03ES. i1 



M or. Gkrtcter far Coercion anit OUence. 



48 StXTd AND SEVENTH BOOKS OF MOSfiS. 



?i-» ►> 'i' 

NOTE. 



THE USE OF THE SEALS. 
When these great priDces do not appear immediateVy on the fore- 
going Citations, or if they hesitate in thetr obedience, then take frank- 
incense and myrrh, and cast them upon burning coals, and when the 
smoke arises, place the spirit-s^al thereon, with the following myste- 
rious words : 

Ex VI. and VII. Libro 

MOSIS. 
Bibliae Arcano 

1IA©S€AE. 

ALTISSIMA DIB VERBA. 

SPIBlTDnM CACTIVA MOSIS AASON ET 8AL0MOIMS. 

Zgmuorsobet, Noijm, Zavaxo, Quehaij, Abawo. Noquetona|j, OasaQ, 
"Wuram, Thefotoson, Zijoronaifwetho. Mugelthor, Yasxe. AgiopuaO, 
Huzije, Sarbatijm, Sowe, Oxursoij. Zijbo, Yzweth, Qitaij. Salartbon, 
Q^Ut Qeahaij, Qijrou, Sardowe, Xoro, Wugot'hoswerhy, Kaweko, 
Ykquos, Zehatho, Aba. Amen, 

Apparttio, or ram Appa&itiov, 

Is almost instantaneous upon these ipysterious words and procedure. 
As soon as they appear, however, address them and compel them to 
obedience with the following coaciionis 

BINDING OF MOSES. 

Zebaoath, Abalho. Tetragrammaton, Adonaij, Abathoij, Xijhawe^ 
Aglaij, Quohowe, Agia, Muijrosheweth, Phalowaij, Agla^ Theos. Mes- 
sias, Zijwethororijm, Feghowo, Aba, Mowewo, Choe, Adonay, Cewoe 
Christohatos, Tetragrammaton. 

*A •J^ m tj* c fcj* n. * 

INSTRUCTIONS. 

Since the spirits will now appear qnickly, bring your desires for- 
'^ai^ honestly, as if before your fellow-man, without fear, for noth- 
ing can harm you, much rather, all must serve you and yield obe- 



dience and serve jou according to jour wishes. In this connection, 
bd careful that jou do not compromise in any degree with the spirii 
for all this power, aii4'Word.of might, which Moses, Aaron and Solo- 
mon used according to the revelations of €K)4, are sufficient to com- : 
: p^ the spirits to reveal to you the treasures of the earth and sea, and • 
to give them to you wylhout harai and di^eption. . ^ 

« Mih^; FaustdufC^rede (»J<^ ExperiiL^ ^ 

b;!eAarks. . 




ferocious dog. He commands the lost treasures of the land and sea, 

iCARBUEL ay||Biipiirtkei4>rn9 ^f aq old Itoiv Mm delivers the 
trtasures of the water and' the land, and assists in obtitming all secret 
knowledge and honors. > 

MEPHISTOPHILES is ready to serve^^'flod appears in the form of 
a youth. He is willing to help in all skilled arts, and gives the spiritus 
S^q^-otb<}rwlse fi^lM' <* fawttiups.?; He hdngs treasures from 
thfe earth and from the deep very qiiiclcly. 

JBARBUEL is « BMiier;of ailavts and «11 tibcu^i knowledge, a great 
mtAter of all treasure. He is very accommodating, and appears with 
alacrity in the form of a wild liog. 

AZIABEL -is a prince 'ot tke water ahd momitalik-flpirits and their 
treasures. He is aniiable, and appears with a large crown of pearls. 

ANITUEL appears in the form .of k serpent of Paradise. He con- 
fers great wealth and konofa aepordkig to fiv^. •., 

The Sbatt dr (SehCTtfl-TOa^tel/of^the* sl«rei €^fe«t I*l-iti"oes of 
Spirits must be written upon virgin .pf^chment, with the blood of but- 
terflien, rf^ the time of fv^l moon i besides this, know that the Seven 
Great rrmces of ^rits have among them some of ^ legions of 
crown-spirits which were- expelled from Hesvon^ itk ex iVevelatinoe 
Traditio. VI. et VII. libri Moiisi iltM^. fff 

i*'-' ' lliMqidfa tter em4ilfa > .: ' 

Me pie«iim4ieii4nliere, 
Sed me teqiie Deus 
' ' -' . IS9 lllo castodiftt amn^^ - 

D. I. F. 
VALBa)ICTIO OR DISMISSAL OF tHE SPIRITS. 

Suee the spirite h«9» now forrcd |Uml ftcoording to your wish, dis- 
miss and discMkrge tktmai foltows :. 

Zebaoth, Tkeos, Ysekyres, If essias, Imas, .Wegliaymnko, Quoheos, 
Roveyni^ Ohrittdze, Abay^ Xewvfiuraym, Agla. 

And now depart in the name of God ; praiae, live and thank God to 
the 

E. N. D. 



50 



BUSK' 'ANB' sanavrr'woar ar momti 



^mmmMmmmmmA^^M^m x tti >^^ftMmm0t0tmm^i^ft^m0t^^0^l(fiM^0mfVn'!9f»0j^¥>fi^ V ^ff' ^ '*»f M ( v ^'tit^f^»t^m0^ 




Peter. JameflL. Joboi. .Aiidkecr. Pldb^', IftOtlw:, 

• ■ ■ / 

Jeh.=OT^a 



.. . . .1 1 wi.i'i ^.^I'lHl t. A :.,> J.W.. ....re 



33^ 



■**«M 



TAMfiL'ftS'SAnnEairAK 

lUiQUV IX^ftAS-el^ HIGASAB CTl^nd ^ QSMftlMGr" 

ROMAdikif 

VatieMio ad Aitanam PontMrilM ■■§» BiptiiiiHiidef YI, pristoi 



l <) ■ {! y ,J 



CITATIO 0EIIERALI9«MII»;*>AAiMim^ BT SALOMONIS CAN 

ONIZATA ABn^LfCXi^DRO VI. 

Aba, A||^l)iiMm^«WOS)iif«^^ Qiieo, 

Ziiwe»>t, Rumoy, RiiW(»te6, "^QinoMi; I3by. Xeta lllii m ^' lMi nwtrii, 
Xofibt fB^iteii^HKhMMi/i a<lN«l|^ iAgiiy,yfehrag<iMiii»iiyAAwMiy, 
Theo^, YMhyroroae^, ZumqaFos,: Vf9^iJUAmtAmi^:fini^^%^fhaika 

liroi. Zu7» ZTw«thoroBto«^ >BtflraK|^aU«]r«k^'XpMve^ g^ftatf^ W ftWiK a 

Pronounce the name of the good or eyil ftt spiHt distliietly^ whouli 
he will appear yery saddeoly ; .^a^tei^ then address him. 



I 



r 




*" * ■■ I ■■ ■■ . 11 ■ ■■■■■» .11 ■ 1 ^ 

OOARGTIO OBHfflB%l!lMl9#OF SPIRITS. 
^ "nwwI^til^f^ ^y ^^llti li opp^ yyBj Ii Mll liPl iii . Amen. 

A^BluMigelns AomI, Angelua PMig. 

lOiNrtiM (obo wiiliaQt Mid ' 
^ •^eta^ SMMte^ San^lpis. . . 

. mP wrre tMn in All things, as well as theionowing : 

pbjnebj, AdNM>r» Tiaael, Xomoy. Asmdy. 0leii!«,JMior,J^rfofle, 
fci iay, Ow w s^ O tewr , X w iw^ Qi " 

ttt 

Hlviabommnl sFiDpqirs 

Etmi^iidagli Efi( they an stfU JlbUiardr«histnBr4^^^ Mid 

Beady te Serve. 

'iNSTftncT;q|r. 

, e ..- ^hfa»^ltfe?tfaA>a»t all good spiriti il_ 

befeited wheo the m6 l t f^ ^ fcjj | >i,Pri»| »i ^4 > » (UL.) Choir of |aigela 



t^oneemiiig the tfagta Albfa^'lri&elriatflb, dftt all good spiriti imist 

behsited wheo the moMM^yj|i»^ripf9i. ' 

ask^l f» j^,gAod)pi(B)MiH|i^ ^ 

n%^%rm lake iolfe 

iiHi«Nr^WK», Mh^^isidl/^iMlB;' JM oit^d the 

i4d«ii«r4i»«a9ii«4«r«t«itHi tpp^ <^<f^ .in 

ifllte ieiaete 3«lia^K4eMdfbed.^s ^QiCfilKe 




the kagi%^^gfh, lake iolfe^, ttMlttiTYIl. Mbobss of 



hiljVfrili. 

^^^^AUmOTKM^l 4MSIflSSAIi» 

ffAtfi 




leffHiy* vRslM%ef jHaay^oMMMMiMBalMMiBf #weiiiy 



>roB, Taheto, Thyym, Quoi»t |rg >hi i i y^p| i in rt» i i l i H ia p ii in B|aton. 

Kow pfbnoancSl|ie AM90 ^TSEPJ^I i^i 1^ ttlW deput In pe«90. 
Hens Prinoipiiiai ef jftwi 



52 



SIXTH AND SEVENTH BOOKS OF K06E8. 



(FMBl«i4»«*Fi^.»l 



TREASURE 



jam 



SPIRITIIAL REDEl(IPTI01l. 

^ High Donustifti 

B A M B ERG. 



a I ■■ ! ■■ !■ y* I t»Ji>o»<i.»»-ii.»— i—^lp— y^»y»in»^ H t H , 



k^^^M*^M^ri 



a. 18. «. vw, 

ADOYAH. ^ ^ 
Ohananyaii. 
Ahmen ^ 





Tbe Fftth^r f^S}o\ tt^ Son^i^^ vj" Crod&e Holy S|^rit.ifi 

nS GHATA H8TH ^"^ RACfiMYEL AYSC^ilB. . 
Tbe Innocent, hoTy Mood of JeMii Christ, tbe Son of €kid, 
cleanses qb from airsin Mid giv^iyou t^^lrits^ oterasl 
rest and peace through Jesum Christum »{« the Sqn of . . 
God. .• AWfiL.....*c...;«l^HEYE. 

Tb^ibrr, aiay the apiritft^f Jeaug ObHst fddoem yoa fron^ 
all ^^kcL and suffering, and giye 110 the treasures that are 
here, tiirMigb the shod Mood of 1. N. &. L jBel Eljoi^ 
Jims CkrM Bheyoba. Amao* 



^wi"*» 



< M 4 



Optimo Sa^pes^u Remli»uiii« 



♦ •* ♦ 



8TXTH AKD BETENTH BOOKS OP lifOSBS. 53 






From the Arcan B 

P. HOFFMAK 

CompoEed id ] 

L. HISCBINSEY, at BA 



eiKm AND SBVEIfTfl BOOXA Of fUBfB. 

SCHEMHAMPHDRAS, 
. Mto. 1. 



gent BejaueefftjOa-ikto DtvinaNbrnma^in-lkiffua 
Hebraic, detwtani semper Nomen^islve^antuT a 
prtwsipld JIme v^kuiiixtr^aTU aonistris frunt^ue in- , 
gentta virtutia. 



eit¥tf Aim bevbsth BOOKS OP MosEa. "^^ 



M fillTB AltD 6EV£KTfl fiOOSS OF* ttOSBS. 



III. 

SEUFHOMS Al SGHEiUIFOBAS 

KING SOLOMON, 



W]KkL,' liuisPBltRG AND FRANKfrOR^r 

PHnfced and Published bj Jbtik^V^^fflSPi Licensed Bookseller in; 

the above Cities, 



1686. 



An HuiCBLS Piuni wosl vm ArriTNiaicrT' ov 1|iQ>ou and Undbh- 



**For the Ldrd givethy is^om^ o^ of life moo^ Oli^tKlcnowledgej 
and under8|4idi»g.^^PiovigaBa^ fi. 6, ' ' /" ' * \ i 

»* If any iA^oa lacl^ Wi^oih let him ask of G^, tURt givkh to all \ 
"" -^'jUg^^d upbralieth noU"— Bpjbtmc o* JAJttsJfcf ,,. A 

trw Fafh^r aiid Lord of all goodness, who^ didst ^reke all! 
f Thy Wold, and Irho didat |)repare man in thy wieifom l^rule 
Ctvatorgs tnat Were made by Thee, that he should jtf|A\)ver: 
the WQriJLyrith holiness aad rigbteoosaess, and judg^KWtMi an a|frlght 
heart ^Pl^-ttnto ne that wisdom that Is consiaatlj^^vwid |rhy 
throne, % nd e ast jpe not bat from amou^ Thy okU^ren. For I am 
Thy sciV^, and th^^son of Thy hand-mSden^ a, wesJc' drMfare of a< 
short exlatanfi^r^md toe weak in nnderstandhig, iO'«||^1^ndm thei 
law. Seftd Tt down from Thy high heaven and fra^ ^hlbrane of; 
Thy glot^.tlMi^ may ab>de with me and labor with 't(i%49t t may^ 
know and do '^ihinn that tfrt pleasing unto TbH ^itft^y wis- 
dom knowelb OT ni^iferstandfeth ail things, andUet it^|M* me in my 
works and proiev^jk^ iaits tflory, and n^ labors will be acceptable 
unto Thee. W2^ t was y^ \% m^ yont^ I te^ht wisdom without 
fear in my prayer. I pra|«d f4ir it in the #m^, afut'will seek it to 
my end. My heart tijpiaeth oyer k as when thif ^Fdting grapes ripen.' 
Thou art my Father, my God, and my Shefyherd, who helpest me. 
Thy hand created and prepared me ; teach me that I may learn Tby^ 
eommandments ; open my eyes thai I may behold the wonders of Thy. 
law. Remember, Lord, Thy covenant, and teach me what to say and' 
think. Instruct me and so shall I live. Lord, show me Thy ways,,* 
lead me in Thy truth, and teach me. I am Thy servant, teach mej 
that I may nnderstand Th^ evidence. Console me again with Thy 
help and let the happy spirit sustain me. Thou lover of life, Thy im- 
mortal apirit is in all thtngs. Teach me to work in a manner that is 



glXTH AND SEVEaffTH BOOKS OF MOSES. 67 

< well pleajding anfo Thee, for Tlion art in^ God. Let Thj good spirit 
\ea^ me in pleasant paths, - With Thee is the living fountain and in 
Thy light we see the light. Let my goings be establishel, and let no 
' unnghteonsDess mle over me. Teach me wholesome manners and 
' enlighten me, for I believe Thy commandments. Lead me in Thy 
trnth and teach me. for Thon art the' God who belps me, and I wait 
daily before Thee. Let Thy countenance shinj^ upon Thy servant and 

• teach me to know Thy justice. Let me behold 'Riy glory, for Thou, 
' Lord, art my light, and Thon writ turn ihy darkness into day. Wilt 

Thou join* Thyself with me in eternity, and trust me in righteousness 

and In judgment, in grace and mercy, yea, wilt Thou join me- in faith 

' that' I* may (now Thee, the Lord. Lord, let tny tfbraplainti come 

• before Tliee. - Instruct me according to Thy word. Let my prayers 
CQme More f hee, rescue me according to Thy word, ^ow me Thj 

' wajrs^ .6h,Ldrd', that I may walk in Thy truth. Keep nliy heart in 
sfngleness that; f may fear Thy name.' I will remember Thy nairie 
fhnu ctttldhood,' therefore, «U people will thank Thed for ever and 
ever. ,^Amen. , • 

In the name of the highest; almighty Creator. I,^ing Solomon, hold 
to the interpretation of the name of (God) Seiistphbras, itt other wordb, 

' the Fifst and the Greatest, the oldest and hidden mystery of great 
power and virtue, to. obtain all that which is asked of God, for God 
must be worshi^t)ed in Spirit and in truth, which consists not In many 
and vain woi^s, because each word and naimi of God Is'self^xistent, 
and ilkerefore the name and prayer must agree, and no strange name 
must' be used unnecessarily If anything fearful or wond^ful is ih- 
tended io be accomplished, in order that the divine qualify may 

-,pour into' our soul and spirit His grace and gifts — that is the ooh- 

'scibusness of God fn His* name through which he comes near and 
abid^s .with those who know His name. Therefore, this name mufct 
be held in the highest honor and should be hidden from all frivolous 
and unworthy persons, since- God says himself in Exodus : Out <>f all 
places will I come unto thee bud bless thee, because thou rem^mber- 

• est my mime: ' Therefore, have the Hebrew Maccabeeis seventy-two 
names for God,. and named and wrote Schembamphora, the flame of 
seventy- two letters. 

First, it must be known that the names of God cannot <be taught 
and understood except ohlv in the Hebrew language, neith^ can we 
pronounce them in any otner dialect,' as they were revealed to lis 
thrx)ugh the grape of God. For they are the sacrament and emanation 
of divine omnipotence, not of man, nor of angels, but they are insti- 
tuted and consecrated through the (generent) of God, to instil divine 
harmony in a certain manner according to the characters of his im- 
' movable number and figure, and of which those that are appointed 
over the heavens are afraid. The angels and all creatures honor 
them and use them to praise their Creator, and to bless Him with the 
greatest reverence in His diyine works, and whosoeyer will apply them 
properly with fear and trembling and with {ira^er, wilt be powerfully 
enlrghtened by the spirit of God — will be jqined with a divine unity — 
will b« might/ according to (he wiUof Og4-^lm( Mwff^ormmij^t' 



« » 



xM Auxisa ASi> amEtem wok^xOf-jioms. 



■»i 



HbwBi4 iMW Ji nwW^ d il»ft thipgft Qf otlitt^if^eB^PMi^^Ali^^MjIiiyE^tflt- 
iK»4^jH»ifli..|l^acf(.i4l Ui«iiivpe^<gitrGQdJU|B MMfTt^nUffiro^JEPi 
riani, Notariacam iMid Geometriam. 
•J«)v>Yab tbft viafBOjruftabte Cri^ajUir of Uw w<yla»>4lMoigt>^*Brwil#<>l><i» 

.aQivUwii»^ilKW^lMofi>»tMf<Mreilk><i. O^hkiMKtDttbajvQ^dvluwAlpo 

vfotir«4ilgel» 4JMt'^U#dtraPi»^>fov.cgrncoot<liea:vpii4 IftM^-nie 

|lkte9liJtlHi)liael>-€kibriel, .yriel ;.4Qar apgela «iaod tQr41ie4df n^miti, 

fall oTvUni Uglit of God. 

oSall #Bd ^imMK oT fbfarth. and .^cforcopUoi^.AoA ,4)baii|;ilij(ii(B.JG9^^ 

In the third part of the work are the elements 9pdf4)F^97thmJlll4 
•liriiiNnliiMl^'^ftam, ii^>|i^h k ^kfh^mnJ^-motHffVuit^^rBfi.f^n 
nlMt ^fiD4w;4tomatii.>.wUhip hiia. Aoima ^ , iftytbe., hmUpt^ j^fi^toa ; 
^Spifi|Ma.j0^w tMyliea9t«.»odof0ri^t«s thi;«ug|i.the,|u^ Gmpais 

itUio.wiliole >bod(^'.with the veina; Ckoiiu, a ifpai^c of 4n, iAtinrtSMdd- 
wo^^^m^ ft^yiww >b»cth. He r,hae four. fl|>kitiuil.^d ^t^pof ,wai;|(iw 
)fi«e«Uie8, luw/aeiiltaHiP aetloi^es, or -siuritum iw .hU AmipMi, Jdli^ 
• (JH^tMf aU*, iGknitiona, The «oi»l baaviQwa,rd. aeoaea. aajBenmm. ccymitt- 
^oell0,;c|A wbioh 6^iU^ tt^cm-hol^ fi9 t^deg)i^wi o^car. jwjwiwh imtliif jCMw 
tiBtthethrain. 

3» iIiB(i«i«ftft(Uk tlietiiUiiasiiiaapn tM<mi oft»r y> qli<»p#qM*p|t.j»r,pkiff* 
.>liite4^J>hkfc>dwwM^pip»*lw of Pfiwpr,ia)d{/M»>»i»plwhwilJ,tjbiiifi. , 

■a44to<4v4wPtH» MfMM^B ihOrSpiBaiM Qm,tb*i||iQd. xm f^Up^i^SLjfifd 



.» 



sffftfvAim mmatm nocm^ or .'Monaa^ s» 



Itn l« JMTfc^Mh— fcjawWW*— 



facnliiet sod oflerationw'ol tiipe^vitvfto brltlg^tttl «E|ietiMeMiB» 'et* 
Stflii i Bt ^4lrotigh ;«giktiM*of tbe sm^m lUe nenwv^of^ tlM 'htniAii 

wilhia itaeir foar vlrtUM ^ InslMlk^ Teti|MVMli«;FNrd«Btfai, EoHHiidoi ' 

Af^NMitlto^ieiMllfaniv^f tlurMlatal^spliitiiid'fteiioil Mid ^finMr !!«• » 
tb«iiQrMt«MJ«M0rlis^<4Mi'^«09M'«ioti^ cttratHwiy M|ipeH Mid*^ 
■ubnatmiee ; the proper spirit of strength and sap lies in the kidaey^' 

llM l»d9BlNw4«iir «teflieMi^ wMMljr, sfirtl; ftrnitiltoste^wrf ft ow » ^ 
fon^^eiMftplnitolHrr'er ieispMvMMitii;' wtMn«^^pet,'4ryji a t i M i Um ig 
prodatfed^jr wartwtli, dtyHea*^ dtaycai $ mI fftlMiti«Jii»^fodiMetdinf .*> 
co Matt fc-wid ^ tjjiy cwr U^tt^aetto %3rfMH«flliiMid «e(^ 4df«iiito«h > 

i«'lh«^ltaiiartli>''^pMK40r'of tiie »»rtd thare^tydarimeirt'l iw I Hut e d i^ 
eo nd aia n a lteo i» urnkCli «(ad fer p iniai i Mcurt i FoCtr'^^riAo^ of dev4lf •■ 
are i^jiirioiis in the four elements r ga i t a fll / As«w»^ Asael, MeiNNeMV; • 
foiH^prfiMMF^Nknili «^e^tlivlb«f'^1«ner»^ tb0 4«iahf^O!»iett%9^- 
moii,'^8g|M{^ABi«fett - 

Th^^^flrst SeriniphenMr ki tet^oT Adam, %eeMiBeiw«piflto irl<h^tlM^<^ 
CMlov4ottiradtae.H 

The second Semipfaoru, beoanse he flpME9 irfthpaag^t^and^aplrith^'* 

TIMI <hi>>,^ hinMii ii ' %» spoke wtl»«ftt«i; 

The ^ttrth, because he spoke with the ofeaiavai «f 'tkc^fovt'flift'^ 
m^ilB^ llie«liiMi94«i«^flBftai^ih« antttMOa, and 4he etae|flB|f Iklilg^^ 
the eai*th. 

The fifkhr'teMMarkeipok^^itkfflaaiaiiia^fA!^ 
treMfnadf^'itl^egetaittoai ^ 

The sixth; because he spoke with the #lf»M. 

T k t i t^atiy ne aiwiii r htf sgkrfteiattk 'the^iiiBraioaii'attd sistft* ^ 
Bj the power of the seTen Semiphoras he could creMieimA' du i tmy ^ 
all<Mdaafi<«A. --■ ■ 

The first Semiphoras was acknowledged bj Adam, since God<lfM^^' 
aMMa aidf|iiaetf<i litt IftPaiMlMv w^ci^^e WaaalloiNfiAilo^reaaan 
onlj aeTen hours. The nsfeae it Jove^ which- aaaie akast'De ilrdM*) 
B0i<li<id^'aiity4»tha greatest need) and- theadaly wMi "the mosf <d^ ' 
Tont feelings toward the Creator, In this case yotf #tlimd> grace ^tUA » 

Thj^ saeeirii^ g e m p te w as ', ia %hM Adam spdke* lri«li^«ngiilii^'«ii*^ 
whfi*^gati Mai Ihirexpreisfcm; yeeeniye,4hat4sj CM ^ithaat^fieglH^^ 
niog^'Mid ^irHMlt^ tndr'ttttlil b» Bre«<rtineed when speaking' #i«kr 
aiM^^aad^lifellf toardueillearwtil' be aukw^Md 'Sttd'TenrwisM 
fatHad. 

The third Semiphoras, in which Adam spoke wflh thes^Miiief Iha 
diffNMieit aad'ii^^hM'^ tUeiBf who gaire Maf satisfaefefy a awp ats 
nf««ii^tka»4Mffd, ^Adaaiff •Mywitil» eadaa adooaymnata }> these "we id a 
fllnilf%a QtlSiM^efi yea wish" to eottetft wiads^ aphrHi or dettMiaii 
Aday, Btdaiioth, amara. 
if^rUi fliMttlpllofav, Uymtiit XhTit MO) IftT«gellajB| !«?«« 



:I-S 



*• 



\* 



%.". 



60 SllT^ Am SfiVMTti feOO^S OP MOSE^.- 

■ 11 ■■ I 11 II ■■!■- .1 I. - ■■. . II ■ ■ ■■ ! - 1 ■ . I . J 1 11 1 . ■ . - I . . ^ 

quiri, Lavagola, Lavatasorin, Lay&Ua6u, Lyafaran ; with this name 
be boiiDd and unbound all aiiimaU aud spirits. 

The fifth Semiphoras, Lyaebaot, Lyalgema, .Lyafaran. Laalfacah, 
Lebara, Lebarosfth Layarat^alus ; if yOii wish to biivl equals, aa trees 
and -seeds, 'yen must pronouiiee tho above v^ords. 

The sixth Semiphoras is great m Toigbt and vtrtne.; LetainniQ, Le- 
tayloge, LetasyDin, LebaganariUlif Le^rniniiii Letagelogio, Loiafa- 
losio. Use- these whea yoo desire the eleflneatft oia winda, to. fulfil your 
wishes. 

The seventh Semiphoras is gre«t aad mighty. . They, ieire th^ names 
ot the Creator; n^ich miist.be'proitoitnqeditt the begiuuii^g of each 
nndertaiiiiig t BiUaonyo«aiir«douay ea4aii ebteel, c^y.^aug^U ^yoni. 
Saobsdo, essuselae eloyra, diilioii ianelyi^la, deliu, yazi, Zazael, paliel 
man, uquel, onela dilatan saday alma paoeioi .&1yin» canal dejis Usami 
yarns calipix calfiis sasna saffasaday aylata panteomel .atiriel arion 
phaintfton seeafe panerioiiys eraaqtiel Joth Jalapb anipbia^ than dem- 
israel ma all .le JLeaKyas ala pb«>nar aglacyei qyol patiriteiio^ thefe- 
roiym barimel, jael haryoa. ya aploLeil eebet. 

These holy name* pronoiMtce at each llaie. iii i;eFer«»iee toivriird God* 
when you desire to accoinplish something through >tl)e tilementH or 
sonfethldg cOuneotfd tberew^h,' andyjouv wish<^ will hu. fulfilled, 
and what is to be destroyed will be destroyed, for/God viU be with 
you because, yon koojw his DA)n«. 

J^* The following is another name of Semiphotaa which God gaye 
to JfoaeslnsbvftB parts. * 

I'he firsi is» wbeo Moses oonce^led bi^iself 9^d ^poke witn God, 
when the fire burned in the forest without consuming It. 

The seooiidv as he spoke with the. Creatoi? on <the'mo<u|ttaiD.. 

The third, when be divided the Red Sea, an^ passed th^V"gl^ with 
the whole people of Israel, eto.- , ,. 

The fourth, when hi» Bt<aff was turned into, a sec pent wbicb devoured 
the other sierpents. 

The fifth, are the names which were written on the for^ead of 
Aaroq; ' • • • * - •• ,.^ • •.. .^ ^ 

The sixth, when he made a brazen serpent and burned the goldan 
calf to divert pestilence' from the iBraelites. - . ,- v.- > 

The seventh, when manna fell in the wilderness ap0 wh^ii wtter 
giisbed from the rock. 

In the first are the words which Moses spake as he wen^ on the 
mountain, when he. gpoke-tothe flames of five ; Mayu^ 4ffaby, 2»ien, 
Jaramye, yne Latebni dumaa yrsano, noy lyloo Lhayjly ]{i^ .£ylvi 
Zya'Lyelee, Loatf, lideloy eyloy, mecha riunethjf r^bitiBUiwi ^'^.a^iry 
SQihiu rite Z»\Q\kA\>e, vete hel^c.^de ni^yo ramy rab^bt^ (^o/^x} f|Dubec). 
If you pray (his word to God devoutly your undertaking will be ful- 
filled witboat a doubt. -. 

In the seeond are the words wbieb God spake to Moscf ag be went 
on the raoufttain : Abtan, Abynistans Zorataii Juran Doudiei^tpotarte 
fi^ijs alapeina pognij podaij sacroQciiiip, In these words the prophet 
spoke to the angels with whom the four quarters of the earth are 
H^Mf through wbicb the temple wa« founded Bosal«. If you with 




t6 pronounce' these you shonld fast three days, be chaste and pttre, 
and then yon can perform many wonders. * 

' Iir the third are words which Moses spake in order to divide the Red 
Sea : ^nn clalie saijec holomotnaatl ; bekahn atjdlo Inare asnia haene 
bieh^ iifale raalieha arnija.^remi^holona qiieleij, Lin^no, feijano, goije 
nfatac fl^boira nethee hfjcere. ' If yon have lost favor of your master, 
or if yon wish to gain the ^od-will of some one, speak these worda 
with ferrof and humility, etc. 

In the fourth are words which Moses spake when he changed his 
st4(f ihtc^a serpent : Micrato, rnepijsathonich petanith pistan ijttn ijer 
hijgaritt tfgnittoifi''teiiiayrou<iiijeoH dunsnas castas Lacias astas ^jecon 
cijna caihera natu facas. Pronounce these names when you wish to 
haSre y6or defclres fitlfilied. 

In'the flflh are the wrlttiin names of the forehead of Aaron as he 
spake ^ith the Creator : Stjdaij baijives Lucas elacijns jaconi hasihiiia 
Qein ino, sep.actitas barne lud doncmj eija iehhn reu, vaha, vialia, 
eije. Vie haija hoij ^aija salni^ hahai, Qiici, ijaija. Elenebe], na vena ; 
aetna. ¥he ftamed irh powerful in satisfying each request . 

In the sixth are names which were written upon the staff of Moses, 
w%en ' he made the brazen serpent and broke the golden ci^lft Tane 
nHire s^m, abljl- ala, imno, •hQa acienal tijogsis Qfino, eloim ^a nehn 
Ijane haij yanehn, ahijaco mea. Wf th this tame destrpy all . sorcery 
and evil. You must not pronounce it with levity in your works. 

lu the seventh are words which Moses employed in leading the Is- 
raelites out of Egypt, with which he brought manna from, heaven and 
caused the water to flow fift>m the rock : Sadaij amara elon pheneton 
eloij eneij ebeoel messias. ijahe yehu hejiane, ijanancUelijpn. Pro- 
nounce these words' when you desire to do something wonderful, or 

when you are in great need,, and. call earnestly on God, etc. 

< • . ' .. «. . '..... . . . ■ J ' 

PRATER. 

Oh, thou living dlo4) tlon great, titronf, ihig^ty, Roly and' pure 
OlMltir Ml ^f'tMM^y^-*^ blessed Ltrrd of all things ; praised 1^ thy 
name. I implore Thee, fulfill my desire. Thou canst >york. Permit 
Ii*lo4ic0o«fplish)hfs'w6i^ki >ClrA»t us tfry^graceand giv^ us thy di- 
vine blessing^ that we may happily fulfil thi^ wor£ Thou, holy, 
roareiful a«d*gmdlotis (}od, have mercy upon ns. Tlg^ name, Jese- 
nire be adored forev^ and e^er. Amen. etc. 

In the name of the Almighty Creator, I, Solomon^ hold, to the dec- 
laration of the divine names : .Agla. Thou art a mighty God to all 
etornily. fie ^llo'l^rs iipon his person this name, written upon a 
fold iMate, will never die a sudden death. Antrita— a beginning of 
att irnity. Ahen— thoii solid rock, united with the Son. Amen, etc. 
TIm>ii« Lord, ^a tro^ kiAg. perfect it, etc, 

•'Tfate nAmeS coatoist of the begiiming of Ihe chapters Adonay, which 
tlie HalMira ttmde vm of instead of the unutterable name, Asser 
Eaerki.- ■ 

The sevem vrfghty names may be obtained at a fSivorable hour and 
plaeoi Gomitefioii, sedeaij,- thrutomas, saamaga^ bil^l yeoa. 

Tkt four iiamta ol iba Oreator t J^a, Joiia, eloq, Jena; ^a wbo 



eaUt^oftdn npm God in. &ith tad .with feu, ^nd^^s^l^ wUh h||D&^.4 
gblden lefiers, will never want for d^n honoralil^ fttbiUiiOM.M^dLeMjjl.. 
elotUn^. ^The^ame.wlUch Adam utteifed at thaenit|p«(i ^ bel^k» 
mep^ena^ phatom & who bain this Aamo^wtth\:nUnUaQoon^tter-^ 
able. *' i 

11i« Aamft wUcli Gbd'vomdiiuiicated, to Uj/H^oa U^Ba^Bmdrtt^ 
Oedion^ wlU put ^w^F ^^ cau9eB for 401701^ . y „>. • 

Tne name wblcfir Joshua prajed when the. aiin ttodd tHHf HVirrfc, 
hcllid^« di^ah^tf.Jbyringifr venmafe «poi| eaeiui^ 

The, ten name9 oftSepiroifc, I«Mom<w, w^keiii nf pfiMc to Qmt^n 
andiie gUTe me w|8^nn,| £thor, ]9<>«)uBaI,,Mw^bf0Mdr €kb«il^ ( 
thiph<^f, niumii, hod Jebod jnaionitfN 

Now fo\\6yk Che ten names of God : fiaeie, |a^»>y»gniiiwiMWr^i^fe 1 
r^^ramiQiM»«'Sal»o|h^ olohka.SikbflMa(!L Sf|d«^ 

ten letters. Tetragramniaton^Vedftib have ^Ight lei^^ra. '«EMe« IIm»^ 
aelf-exi«tenee of Gddr AjrerHe Ater. fthefe) the ii4nMt:«l. (Sod oC.w^pivf 
letters. » 

Eeeli, tiMdJ>7 Ifoait As tht fire ol €M« ttte |iMt4 MIm |n»4i. 
tfaej Mt «!} Hebifew cha^»<^tei«. 

EmtlOi^ &e .tnie CM; ^ <^« a®*!* U«I Mn^RM^oil^ol 40i^p^ 
Bime* Of God and l^e tea Sephirotb,iitg(vf|iiiaCk>ii90l^glii|P^^ 
occulta fh&oflopbl»« Lib. ^ Om^JIQ> 

HiicatH^' ur hbfy and a4tore$£iddL 

Ha, lilmw^llf the power of (he JDeiix^ 

Hoa« JM^ & dljine beinr; 

Jah, i just God^ comparlni hifliself wltb omui, .n 

Inoti. 

Jesub*; the Heiidah"w.in oOme'ln the gol^od tfe, .- 

JauH, he who Created tbelig^i 

Isala, wittrthtf ttaab ESlj hssembfes Ihe changed erti (each maAenp 
of 31.) 

Mett^tMivfiMr SpM Mohr4Mi9e «mfoti4»f (M^ 

naioeJjfho^ 

Ifaepm. M ' J 

N«i tbe nan||.y Gpd.shimld be prad|« trib»l«4Uw>Af|d jO|p#iM(Mlu^' 

Oroniiasim, Mitrlm, Ara|rtinefti> iigntfj Goda^ tUft^StWkf. '1 > iii i T 
are Ihree prinoea of, the worl^ 

Ptfle» be who werketh wonders, fie. * . 

tbeae namet masi be atleeted ont^ef -eMJi >l|fctiff . IWnHHUbjiijtht?! 
work, for ihe ficcompliBlynenl of w^d^:^,be)f ^C4S«d flmklt 6 Im^n 
plored. Similar to a oevtaMi tez^ in E^Eodot U, eon^Mig of tiiMt i 
Teraet whfcb* are alwaya written witb WTenijy-iwq l^^m^^bW^QiNTi* 
wMhj«ie ihrvf waiFdt; TAyf9^'>^4d«^ y^ yb#ii>»bi> o4! ti 

a lioei one and three, fr^m Inft to. figMrf tbfi mmmdm^^fmm'^ 
from the right to the left, as in a reverse order, constitutes one qoMM^ 
the aerealyriffo lottery of whioMi«' J > » < 4 gobQsihffppJbiBHn >- 

tf now. the dirbio iianMi» Bl or J«d(« tco «ddedi« ^Mut wi^lM r 

ptftMitir^w^ MOict of CMi MCb 9f ihMi'^IMIiirMil ii wriHOTi 



IV 






^^9^SS"«S" 



oni l^iii Ufa; lor |fef^iMi«4irlil kl«i. > 
ii—'wiimj iiiiiiiiliitiniiii rf Uwi^ri'itpMrlmMiiiiofriwawin; 41 
».llWBinmMlin«iiiiid i«ign<t, ^4 1 ■n i— n j ifcotiy fcn#li<w%J»o<riiiy 
witk tft rtiJiirty^^tt^Maipha *oi iChriit* ^^Ani^l Hdtiis ;«iia iwelbod 

iHMiMbiwritlM. jiniilQMill trtnt irniii liiiftfc li iliftiBntMliifciwiiiiii 



fiM^ BiMiit -Ai^iife JtJMrteli^ ,Crii^' fM»nto^.t AMirtM IjUk^mh 

t «■ ■wirfixaiiiliiMriifaiiwl li«^iJM<»^.yiimt^-.»«aiil, Ifiili 1111 1 
iliiiiiwiijflliBtoiTMc|«ndi< Mah— I iliiiritfrtiiiirnWrii titoifciit, fiiMridi. 

rltoll 
letters. 




ankaMi t«illiB)lwMB iifH ofciiivffcr ■i>ait% uniiwp- 
■eqaenllj into all the senrants and instramentB A tMitmmnt j jp i i i Hie 



a liH rti l ii t y^ fft ii iMfl yi i iiaii» J u rtnV liiffciM*l*i^ Hi iiiili 4gft the 
MttkA pjwihwitaBi^jfniwiaiitgiiMIt iMtt to gtoiiHwri— imitifn 



.<-■< ■ Hi, <!WJ 



tnT unp 

— ^11 V *^nT^ -» — 7 - 







are moved by some or^lMr^iNmiOiVOiliMfftAcm^^ A»i. 



image and likenefls ,of ttod, ^fi uujgmi mtikin/mw^j^mAlBS 



64 SIXTH AND SEVENTH BOOKS OF MOSES. 

under the Hror of God, he will obtois: hit desire tbroiigli Criih iod 
wiedom : ftnt, from tiM sten and from tbe heftveni by the mykional 
refleetiooe of ffis a^rh ; fecond, bnr the aaimal kioffdom, Utrough 
hit aeuees ; third; bV Ibe eloBfeati, throagh bis fonrftrid body. 

Therefore, man biada mil oreatarn through oompatiaoo. by ballliig 
npdn tie bilker powers thnmgh the name and power whs<^ goteroa 
one tbittg; and thenaAar. tlnroiigfa tbe lewvr thinga tbenaetvea, ete.' 

. And now, bo #ho deairea to beooow biaater of ibe w^Hciilg of Ibe 
soul, must become familiar witb tbe order of aU' tbilga, jbat aa ^bmj 
are oMaWed by CM In- tbefar proper state, firom Ibe bij^heat to the 
lowest, tbfoai^ natural ooriheetlons, that be may deatenl aa H ftaan 
a ladder. On this acooant the Heathens eodtmilttiBd tbto emir bf 
worsbipiplnif the ^daaets :and taM statft,'not because tbey.heatd but 
beeaaae they were moved by 1^ powers wbiah-foteDied. tbea a6d 
wer^ at tbe sann tiase, Impelled theretb by the^ infio^ne^ of: tMr 
foaodef and ereatoe. ▲nd.ift tbia mantief, likewue; Cbrlatian aatites 
have committed the error of paying bbmige to dented taints aid 
riviiigbodbr tb ibe ereiftare wbibh belongs only to theCrealor,a&dGod 
it a jdtlotis'CXod bnd will no^ permit the woiship of idola» Tbe prayer 
of fUth, theiefete, in proper language, and for proper objects; ia inti- 
mately relatad to tbe nttme of 6^, from which we descend by- words, 
from one to ftie nther, following eacJi otber out of a natiual velation- 
ship, in order to accomplish something. 

Tbe' son,' th t freloce; prdtoAs' u^n the Ibtbe^ that be may support 
him. although tfeife father 4Hiy n(^ do so willingly ; still since he Is 
bis oflbpring he mnst oalenlata to maintain him. How much greater 
care our heavenly ffatber nmst feel for us, if we serre bim in a 
prefer manner t 

He wbb ^esfernr tbe inflaenoe^ of tbe^sun, mnst not only direct bis 
eyes toward it, bat be nraat. elevate bb aonl«pdwec to the sool-power 
of the -saai; which' to '6kift biiiasU; bairHig previoosly made, blmsolf 
equal ta'Xj<>dv.by.fhstiog, pnriflDation and good wo^ks. but be. mast 
also pray in the name of the Mediator, with fervent love to God, and 
his fellow-man that he may come to the* sun-spirit, so that he may be 
filled with its light and lustre, which he may draw to himself from 
heaven, and ttbt^elmajltbiisonie ^ftednithbeavenly giiUalsd^b^tain 
all the desires of his Iieart j and as soon as, he grasps the higher Ught 
and atHyee at a stiate tif perfection, being gSled #ra[ lopefhainral 
iatelilg^e; be'witl also obtain snpei^attiral iblgfat and poWei', For 
this reason, wftboAt godliness, man will deby his foltb fn Qhritt, and 
wiA become unacceptable to God, tfaereiHtb often filing a prey to the 
evil splrita agaibflft irbom there is no better protection' than uie ftar 
of tbe Lord and fervent love to €rdd abd man. 

Hoet people wbo are shSlted in divine works, and wbo'ptmless the 
right to ooihmahd spfrits, teust be worthy bv natitre 6r becoAe wor- 
thy by education and dUdpline for their oatling<-must keep alt their 
woflpi secret, but may not conceal It from a true and piodif person. 
Plgnity of birth comes from station, but it is due to SAbiilMh, B6l, 
Mereurium or ICaflem that be is made prospcrowi— ^M? h<e ul le^itned 
in PbfiiOib IMip^yM bwt Vtmlegf. 



laXTH AND SBYSHIS BOOKS OF MOSES. 65 

If a man has a knowledge of Crod, as the ftrst great cause, be must 
also acknowledge other causes or oo-operatiye spirite, and determine 
what ollcial station of dignitjand honor to.aocerd to them ; and 
without which knowledge their, presence, and help cannot be enjoyed. 
Such honor and dignity must not be.sbown.for the sake of the spirits 
bat lor the sake of their Lord^ whose servants they sre. In this man- 
ner the angels* of God will encamp aiiouad those who fear and love 
tjie Lord, aod^as Aligustinits eays: '* Svery thing po88assee;,a predes- 
tined angel-power«'^ For thia leaaon the Hebrew the<riiiigiatt, Mecu* 
baes and Gabalists, named ten principle diTinenameejaampmbers of 
Qodyand ten Numerationes or^phiro^as minietttand instruments oJT 
the Creator* through which he is loftse^ inta allUs crealures, accord- 
ing to. tiia ordered tile: ten, ABgelloiaad ten princely spiril^oin, 
from which all things derive their power and quality. 

: 1. Thto n«ae l»Slfi, lisev Etele, iU aAtnlier Gether elloo, one Lo^^ 
Is the simplest Deity, which no eye haa Aoen, is ascribed to God the 
Father, gives influmee through the order Seraphia haiath, heisdoseh, 
gate of holiness or of life, tbal^lmnmiils hfe to evervthing through 
Elieic.. From this. he. flows in through, prenuim nMide-ei^ that all 
things most eidst— thai the heovena nmt revolve. every twenty-four 
hoars. This wondeiful bettor is ^ailotolliguaia Mett^tron, that 
is, a prince of feces. His office is to lead others into the presence of 
the Sovereign, and through him G^ spike to Moses. 

2. JEHOVAH, iTod, vel Jah, hk number Ohoohmar-wisdom: 
The Deity full of spirit. The first-born son through whom the Father 
redeemed- man from his. curse, is infused tJl^coogb the.order of Cheru- 
bim, Hebrew Ophaoim, of the forss or CouaeiL From these . he flows 
into the star-bedoiSked heavens, and produces there many figures. 
Chavs of creatures, Grod, Jo4, Tetragrammatoii, through the peouliar 
Intelligentia^m rhzietem, who was a representative of Adanv^eto. 

8. TETRAGRAMMATON SU)HUiC; his number is called Binah« 
That is, caution or sense, and signifies, pardon and reel, oheerfulness, 
repentance And conversion— the great .trumpet, the redc^mption of the 
world and life in time to eom^ is adapted to the Holy Spirit and flows 
in his might through the ordec of Hii^onorBin, which is called Arabim 
in Hebrew— that is, the great, strong and mighty angola, from thence 
through the 'Saturtal ^haeram it iives td liquid matter the form 
Stopsle, which w«i no IptolUgtRtia 209Mtiel, was Noah's vepresen- 
tative, and anoihor IvtelKgeotiaJFophiel, Sbeoi'a representative, and 
these aco the three JMghest aod greatest Numerationes, las a throne of 
the divine Pevsouf, tilroiigh whose eomaonds everythiOg takes place, 
aod which is completed by the odier sevon» which, ia this account aro 
called NuoMBtftloQSS fhhrioi. otc; r. 

4. £1, his aonber Hoeied, that js, grace or goodness, and ia called 
nMirey,^!^, great poirec sqepter^nd right hand, and flows in through 
order 0ominationum, Hebrew Hasmalin — confers peaceable justice 
tlproiigh Spaeicam Joyis and hftslows in: a general manaor special In- 
telligentia: Zadkiel, Abraham's representative. 

h. EL09m. QU^Mttf « itfoog Qod, «ho pnnishes tiie giult of the wick? 



§6 SIXTH ASD fisvrarrB bmks of mmbs. 

jAdffBMt He ittMto |HittWnMit Vifough Ufan pmrd «ii« tliwiigh 
wttm. !r9iKi8«ft«id«l tte jutefiMMi^^Mirt «f €M, tin ^Mto-ofHw 
Uwd, a ttnttrdi aiiitTtrftijam ;: Ad ftn > io 4,tth<l- \M,kmt Mom G»d| 

Mid from tbmiMJtbfougli (th« Cffcaorai UmrtA9^ vlueh Jim ipM* wt 
and Ari»«iktipn-i»ioye^a»^tlfnBti mmoMa^j* His p«wtliar itftel- 

liflriailiii Glnwilnl, ifiiioB'i wyimfHwHrt . 

beMrtjr, rfliniBHnVhiq>ylaiia*iid^yteMiiK ligDitet^tt^^word ef ilifc 
add iowsiiKiluKM^k 4iw outer ^MifliiM^iiAiiob to JMtaw ii HMft^ 
ofifea: fhia anc^ tkroMh teji a afiia Bolla, ciMa ifers]»ieiiltr Md 
life, and wwSu lafii. Hia fat«l«i1lr iiite%e«iiih fttidMisI, w^ 
tl9e.iiq^iaMiilat%iaoff«aaoiaMltif ^w^^ntMil 1»Mi8)aiii Mte^ww 
tbe representatiTe «f Jafob. 

of HoiM. <«HiB'«ini^w ia •il€«iiftli» tiurt ia/4rlaiii|Jk«iU^ i4cllanr ; 4o 
h'ua)laiMealrdad Ih* tig^ fitteryViiA tigoMM^imiilyv tba JwHiaavf 
G«il,<aad a» w nyjt >; bo 4o«ft ia Ikf^it^ 4lto Ofdar of Priiioi|)at«ai ^ 
Ibrooi^ Ihe ilahtcw fltokam, that lis^ ^Ood io «p«iaaraBi Teocrii, 
lam «Qd jottloa. «Ha' waiiMaaaH'VvnelaMa irairtfa «Dd Ma'peoii- 
liar :ipteH ig i B# a Utmmf ♦aid* tfcaifgrf(aig—ii3 to Dwrifl^ raprwaa- 

8. ELOHIM SABiMVB,iQad <ir »a«lii, Ml oT wa* ov^mtOiv %iit 
of ftity^ ftpHia4itoMUi4MMMa aaid gtm >beibfa Jlto^ioeii. MU«anb«r 
ir.aAlled >Bod, 'that ^ia^ i wti gW ifc i ii • aaafwaJony oroaaitilt' aad reavini. 
Tokimiaaoeorded^lhalirfltMllarviaod ilko towi la tlwough the avAar 
olj%f«baa gal afaBi»%afoB»'< h ai ga d» ■■ 6|» h ai ra ai iiaiaaf I, adovaowi^ 
safety aiad noaninltf , aad ^Mtgt -larth^-aaiwils; iiiia faoaUariatal- 
li{|Mitia»MiohMl^ >^km tgarmalatlw «f Solwaoa. 

9. S A^4J^ Iha AtaiiKlitgri «ha do«B'«ll Hwags aij^aodaally, aaa Bl- 
bji^, ibfttiii^ 4ba^livia9><dod. Hb ttmdber n cattad i«aod, that Is^m 
fonadittMnv laadlfd mn a ii a a t^d ga ad ■a a et ^ w d aaiyttcia «Riid vaei. Ha 
flaws Sa Ibtaayh ^a oidMr -of AaMlonm, ia Hatwaw CkeCttHia ia 
SpbaeraailjaiMi; la iao fa i e iaad itoieaia «U -t hl ait o^ sappaitB «iid 
caairifoatat'lba gealas -^ Maa: M jatetligcaiiai ^Qaiwiefc affepta- 
seaEtatmaf ioatpk. <gai4 m i; aad -Daalalw 

lit. A0OMAT If BidPOHi' tiMit ii, « iuanft a«d Ktag. «• naailMr 
i«^aUad«ifal6lMt41«tv|s,im litaipliHii aad ^aaHaiott^ aad itIaHaad IIm 
Gbaacb aad boaaa-af €M,«ad4ba4aor'llo«ft la lbrMm|li«be«»d«r^ 
Aniawwtleuai af itba ibatiaateg a a a i t ngabiaas ib»Hfe af ftflMNM, 
sod ibef-aw iafeilor ^'tlifablMraivbjr- l^brf *«A>rd ^Miraaiiiaa'to 
tbe ebildrea at ataa^af .Aa^ amndaMd Hblngs oT %«aiwie%a, §«aid 
them against prophesies. For their AnlMa IJBiilab M<miik» m^mdtf^ 
ing to <)lhava;tbe iafMiganHaHeimwa, m¥Mk la <iMll«d ^ba'^fiiM 
cne ata w ■ 4b a aaat af ifea^a#ld^ la lh» twaiegBrtadva af JiiMBSf llift 
foantttla a£aU life. 

•^fl!lMiiafiH»> attdbe^iMHMavrCM'awl ttie lMiaepUr«l,iira<«iibiaMl 
in tbe Afobetjpvm. 

4a aiadd#4alMllgilMtttM«ioMed^lie maa ^Aiobw^tlia «tg«te, « 
■^ywedwy Jid »iwyali>^ ti» lii J itoi n d ii i i i i i 



&itftt A)n> dfiVmrtt Hoots 0^ Uo&BR. 61 

" "t'/ Sinpliln p 2r divriiblni ; S. Thront ; ♦r DenlDAttonto ^ 5: Po- 
te<l irfl >i > t «^ Virtalifl^ 7.>PfteMp»t«r; 81 Ar^lnfagM ; •; AAgeli ; 
w^Mk Antuiao Pwitii^ 

Andim; HaiiiMMi]|>; 6«rapM»7 iUMUm^HkaMm; Mb flloliili; 
€ti0r«biniT iHiiti; 

Thr<e»' it|BiK^ i U liyfr ■n aiHii m n : MaM^ni Jmplmi^, acphkie!)] 



1 i «ii .' .!.» 



!pia J^ol^ dGiota ol Anfj^ Swi/S» UtieolbiQr into l!&r«e 



iMttlito iM< MotrmII9e> AM liie' iMMliiait OlMtaWtif «i# TMMMf. 
These more than eeletlial Bpifito are called giii«^^or«b» Mwrofi tlie 
gods, because they coniiBtta Uy b e hold th e order of divine provideoee. 
Being- fewaet-ia 4he^goe d a tf ii* of Qgdr^h«|i jsraiM»Hii»«oee#8ingly 
and' pray for ns.' 1*he second Id the beiiig ofGodi according to form, 
■Mlitbfe tbtMMftflbe^MoririefKMh mh^immmmtMr^ff^^GM'. 

Is tti»miWy< i > wwi iii y <w%:tiw^Poilin l i i M Ki ^ y^ tH t ^M^ iVtrtuthB, 
l»«|*ritr<lf -NitoUlgetMiei t»tide lhe« whole world: Tlie'fliwl'««mMnd 
«iha* »» a«lMi«i>effterrii^ Tkerseeliiid'«lMr< Aal'wMiahinleffAn) w4th 
Uw Hmtof €lodi TbelhM' <»teiiwe ihl» lMM««Si and ewrmienalty 
IMTfoHti: grsaCrwonditiL ThMe ebci «i>iivi' of •pMta> onrnevw leit 
«po«r-lile«hrlii - * 

In the lower hierarchy are the Prlncipatue, ArchaiifeNtelt angetf, 
wMdi WM ^dltibitlf^iiig'il|Nrifee td^wfrende waNliiyaflhiMi ■ 

Thrilvet,< in^fesen*! piweide forprlaai w a h d t— | ii Hiw >! B ;.an^ oKito 
f»pliirigdoaK wnd'^eeiuilvidb^iettBh <aii lili'own'etlMoraNfiiievw. ae Mones 
deehneo te Mir* «on|r, iMlrtfkzfk « : '*Wli#»(thr-MiMl^HI|^diviid«d 
«»4he wtlMil <iheto ia4MV>Hailde,'. when km eep a e al a A t ho ahda af^Adaii, 
hemlitliete m iiiel ihtp<»pl0 a ee dwi i l iy>ta^»»adiior of the-ehil- 
deea of Iirafeh» Aad /Dtolel > mtf^ oh^p. tt^ 1^ ^ SnifiM) prinee of 
Ihs? MtagAov^of *PdiMa^wMtotMA ne* tirewly-orie' dayii3< And 'Jesus 
Sifaeh beats ^mtwisy thai' eaek noMl hawile dapeltai^a director, 
ll isw i B mt d id^'thd H a jaai w a^wM «imAa4iivfte«4he angeh of '4lnlr deim- 
IryV m t^^ofeodd iw s w i gii tadi a^diirfciO T t gMm *>«iHittawuidnfeyi- 
late-Hv wtorMiip»of' Qoi m aea g l att>ntimt dnd^ |nisrtin»lhot jiriTort, 
oihfiiige'alitflpiolrof wMrtorflkA & ThrllilrdrieedoroN •iMig^ Of 
Khwr h O) p o t t Bn ee» aad'eooh OPO'M i|i|l»llB<tlM i^yt oiu otto n iowy^ 



ForiMsiff«MHii«4ho«tiir«biMhramhy:«Bf» OdAid i^thefattMr^s Ihe 
■noti of hsii>wnlybodle»^ Aaloww 0« s p o i,uu i-€ eh' si4i ln <*4he iortstof 
iieiveto,ivel«iior«a*'an(yof!tho MMrtiviinii They ftrsl^ oootrol the 
lighl. aadi<tho*inibieoeoof tbr-stooogrStf^tha^.tMr powe^;■lhytpi!0- 
c«sd f^om God to the lower regions. The sec ond are tlio ohosen 
MNile of^tfao. iddhevoC Thh third' lOw the nodH of: the tonooeni «iar- 
«f M andi MidWen^f^ Oodt «hb oflsotd «p^lhii^1lt•■) 'oaid poteood. 
fttft^ttaift onl^f Ifl'voAoiOodi ^. 

dhwe 8od thr nttber gavt to tho 8oq^ oor Mfedlnto? , gofiovr and 
RdAeMdrf tU powvrhilwfliiM ml fiftkidif te Mgili of tif 



^S &i^n A^ S£f£!llTM Books OF U0&1& 



i ii I I ■■■■»■ 



great name of God and JesoS) wfaioli Ib the irat might in €(od, it 
fluwB, aceordingly, into the twelve angels and twelye sigoB, throagh 
which it spreads into the seven pianeta^ and, as a natoral consequence, 
into all other aerraats; and ioitninients af God, until it penetratiss 
into the lower regions, so that even an insignificant herb may develop 
fi peculiar power, even if it la decayed, and so the angel of man ap- 
pears before Grod at all timea betolng hia prayers into lua preienoe. 

Without the name of Jesus the old H.ebrew cabal ists can accomplish 
nothing in the j)re8ent.day, with old arts as they were used by the 
Fathers. Therefore, it is,* that all tsreathVes frai^ andhDnor Mm. M\ 
men who believe in him ai^'enlightenNl through his brightness, our 
souls ai^ united with^him, and the divine power emnnat^ from him 
is communicated to tiB. i 

OP THE MOVEaiENT OF THE HEAVENLY POWERS, 

The first course in MnndoOeolesti watobei day aad^ght. Primnm 
Mobile ReoJMt Hl^allaliin. It eontinnea from morning until night. 
From these the Heathen8»'divided the angels into thirty-three ordeta. 
The first great light, eonHaunioates light, life and statite out of tiie 
first course, and op po a ea otiiera is the Saphaera Zodiaci; canaea sum- 
mer and winter, the spring of all 4he things of the elements : Hebrew 
Masloth, goes from evening to morning according to the twelte signs 
of the heavens. - 

But even if all things have their existence from Gcd^ the great First 
Cause, we should not despise other causes, according^ to changes in 
time, in the year, in the month, day and liour, neither should we re- 
gard these causes exclusively, and forget Grod, for in this manner 
heathen idolatry was institnted. For this reason God does not regard 
time, because it robs him of his honor.* For the heafiiens experieneed 
that the heavenly spirits were not united with their bodies, as our 
souls are united with our foodies, hut the^ could, rejoice in the pres- 
ence of €rodr and prepare their bodies without much labor to work 
with the lower creatures of God. They regarded the celestial spirits 
as gods, and conferred divine honors upint them. Very often the Jews 
turned away from Qod and worshipped the hosts of heavM, and 
therefore the wrath of God was kindtod against them. But on account 
of the order of all things, God has aet them before u« aa his instra- 
ments, and which we, on account of their honorable office, are to regard 
as the noblest creation of God, and that we should 'honor them, next 
to God, aoooTding to their.atation, not aa gods but as creatures, which 
he has appointed as twelve princae over the twelve gates of heaved, 
that they may admit what they received from the divine name, trans- 
posed twelve times, 

Ezekiel Writes : ** The laws of the twelve tribes of Israel were thus 
written, and God Tetragrammaton ruled over thenik Thus it is writ- 
ten in Revelations, that the stones in our heavcilly city are planted 
in the ground, or that the Church of Christ is represented by the 
twelve names of the Apostles, Including twelve attf^els and of the|n 
tbe name of Jesus, who received all the power of the Fatberi ao that 



&!^td Ai7D beyMth B6df § 6P ttOSEd. ^d 



the heairenswill reeeiveirlmt the angels give to them aocording to 
the will of God. If then aa IntelUgentia is ascribed to each faeaTen, 
each star and department of heaven must have a distinct and separate 
power and influence and, therefore, must also have a disHnct IntelH- 
gentiam. Therefore, tht^re are twelve princes of angels, who repre- 
sent the twelve signs of the Zodiac, and thirty-six, who represent so 
many Decuriis, fAid s^entytwo angels, who represent so many Quin- 
ariis of heaven, of the sev^ty-two nations and languages of man. 
Likewise seven angels of the hosts for the seven heavens of the seven 

Planets, to rule the world, etc. Also, four angels who represent the 
ripUcitatibtts of the twelve signs of the Zodiac and the four elements. 

All of these have their names and signs which ihe philosophers 
need in their works, signs, images, clothes, mirrors, rings, cards, 
wax-figures, as if they had a snn-work before them, and they called 
them the names of the sun and his angels, and likewise of others, etc. 

In the third place, they designated the lowest angels as servants. 
These they distributed over the world, and named them after the seven 
planets, and these have their special course after the four elements 
and after the foar parts of the air and earth-^-of the daytime several 
Dtumos, several Nocturnes, several Merailianoe, not that they aire 
subordinate to the influence of the stars as the body whfoh they rep- 
resent, but that they are more nearly related to the stfir-body-kkid- 
time than others, otherwise they might be everywhere, as each human 
being has three angels, for Grod has ordained that each human being 
shall have his good angel as a protector, who also strengthens ihe 
spirit and nrges and exhorts os to what Is good and commendable, 
that we may fly from what Is fati malignitatem. And so every man 
has also an evil spirit, who controls the desires of the flesh and awakens 
the lusts of the heart ; between these two angels there is a constant 
struggle for supremacy, and to whichever man gives the preA^rence, 
he will receive the victory ; and if the evil angel triumphs, then man 
becomes his servant ; should the good angel prove the stronger, then 
he will cleanse the soul and save man from destructlom The angel 
and his impulses come from the stars. In the third place are the 
€renii of man who govern birth, and are joined to each perfection iu 
man. These are recognized from the star which is the Lord of the 
btrtlis. The Chaldeans seek this Crenium in the sun and mooa. 
Astronomers would have the good Crenium oat of the eleventh house, 
which, on this account, they call bonnm Gknium. The evil one out 
of the Aixth house. But each one will learn to know him through 
natural inclination, to which every one was inclined from his youth. 
On this account he is called the birth-angel, who is sent into the world 
by God. Of this the Psalmist says : '* Thou hast made the spirit of 
man as a flame of flre." For experience teaches ns, that the flame of 
fire and the spirit of birth may be separated without injury to man, 
that we can learn hidden things from him if he is good and true. But 
he is powerless over the members of birth. If, however, a virgin or a 
companion becomes marriageable, he may be liberated from the glass, 
ftod onr time of life will be extended. 

UoxwYWf GKmI l»M endowed nan with » diyine ohAmoter, throaifh 



the m i aM r FWiad-^Uie l«ftrliaad swofd of Gfxi; Ihrmigli w^h 
»«a IbeeoaiQt: » eiifw to »U crQulnree. And tht^ ft^m be hta 
another chanoter in ibo luimhA^ of €ro4, Hesod — the rifht wntk wef- 
tro of Oodr thcoiigh which b^'^nds favor in the siiirht'of God fknd«ll 
hii orealiMrofl. An evii oooMdeHee is the- ju4g0 of moii; but a giiod' 
coiiMueiico is his haf^piuosfi. Therefore, tlvroitgh the olber divine 
Bunborsi and threuf|h ibe angefs 'Ond fttam a maii. heoonutt iBtpreaMsd 
wUh vigasandoharaotere of eonsoieooot which oaaauahinto be bappj 
atona tiaM aBd'ttohaf^py at^anotlMMr. 

Oa this acooHftt, if a waa has oominiilod murder, tbtfft,- or tag^ olber 
aot which h|9 ooaacioace condetiina, be can be brought to a coiifiH«ioo 
of his f(Mii thsoagh poMistoat oaliing^ apoii the name of God, for bie^on- 
Mioaco will thea^ive him na rest until be rotarns what hehss stolett, 
ortaatU ho hoo suflered the piiaishineiit due to bis cvftme. Tborofon*, 
iox the naoio of the Father, Sou and Holy Spirit^ hike three smidl 
pioossof voodffom the door-sill ov««r wbieb Ibe thief pmmed iii-lVav- 
iog^ tha> piaoe where he oommitted the theft, place them wilhio a 
Trngcrn rhuT*. and« tbon through the bub of the wheel say thefoUow- 
iag .voids : 'M pmytheo, thou Holy Trinity, that thoa niayest cause 
Af who> stole fvom me U^ a, C, to have no rest or peace nfttti he again 
restarea mo that which he has stolea.*' Tarn the wheel ronnd three 
tisMs aad vaplaos it again on the wagAn. Nevertheless. 4ll t^ioos 
ChristiM%'Who« have any regard for tbeir future bappinem, sbooM 
oacsfiiliy' avoid all siiperHtitioHs miUters and should hew^noof usinig 
the M^ nam* orGk>d aaworthiiy, bi>)4lMig it in the greatest reverence 
lesi theyrhring upon Uieroselvea eternal paoishment. It a man knows 
himself- and roaiizes thst he is ocieated in tba image and likeness oif 
(vod, he will acknowledge God the Creator l>efore all things, and 
sllmrward tha world and aM its cieatares. From the big^ spints, 
aog#la~and'ibe. heaveos^'he has hirt portion, and finua th«^ elements, 
animals, vegetation aiid stones, be has withia bim«elf everythiag^-thttt 
ho desires to obtain-. 

If a man knows how to appropriate tlte particular place, time, order, 
lH|lk« proportion and mental oi'gtMiiz ttion of auy one, he eaa.uttraet 
and draw themt just as a magnet at tracts iron : but he mostiirstbe pro- 
paraph j^st asihe m^a^iniust be fashiontnl by the ftlcand ohaiged'wkh 
eleetrictty^ To this end the soul must first l>e purifiedwaud dettieatad 
to God through faith.; a pure heart au^l constant joy i« the spirik^ape 
requisites^ Be miwt posMiss love to Gttd mid bis fellowHRaa, and 
then he maf arrive at. a perfect state and become like nnto the Stm of 
God. He will become uuiteil with God, and will once more be< liko 
bimv U is not given to angels mnr to any creature to unite with God, 
but only to man^ sud. he imy become- his son ; ami when this takes 
plae^^iDthat he overcomes • bimself, he overcomes and can dnvw to 
him all other croatures and command their oltedtenee. 

But our spirit, word and act, have no power in magic and knoiF- 
ledge, if they are not every where strengthened by Ibe wosdof Gnd, 
whiob^ we shouM bear often. We must prsy to God wHhoat' eoaaisff, 
live a sober, temperate and unstained life 2 we miiKt llvcia m^^nnUa^ 
wA iliW^ NymtMiw, giv« AlmtMdhtftp th»paortfor€lirla iiM 



' SIXTH AND SEVENTH BOOKS OF MOSES. Tl 

not laid in vmq : '* Muke uato yoa irieo4» wUk tkr iiuri^tMMui Mmb- 
UMAf BO that he will receive yon lata eteriml habitatioiM," that la, 
apply your wealth and abuundance to the support of the poor, that 
they laay receive tMr dalty bread from yea aod be aatiafied. Christ 
BS$* : \' What ye have done uafco Uie least of mine, that have ye also 
done unto me.'' These are the friends that wilt lead w te a divine 
abode in heav^, where we sbaU receive a thoufliiid-fold and life eter- 
nal. On the other hand there are others wlN) will be rejected. For 
Christ also says : ''I was hungry and thirsty and je gave me no meat 
and driok^ depart from^me ye workers of iniquity, iato o«tar dark* 
ness," 

f bieirefoTef by IhitiBg, praying, giving alma, preparing tiie fimiia df 
the believing for the temple, we may bt^came eu-beira of heavetniy 
gMtey whii0h'tbe Meet Bigh will, confer upon us in thia iife.if we kxmw 
how to ttse them properly. 

Since ail things have their life aad bein^ from God, sa the froper 
name of everything was iiAx9 from the bemg of that 4hi«g, and aH 
thtags ctsrive as intuence from the Creator if they hatve bM af^n^- 
priately named, lur aa God brings forth all things through the luiiii- 
enec iof heaven «nd the operation of the plaaeta, eves aa the namea>ol 
all things Imre been given In accordanoe with some <|iiaUt|r'Of tlie 
thing 4iaaed by hhn who oemkis the stars* And thus iSod led 4dl 
citeatiires to iidimi in' order to have them named, and th4ir nmmrs in- 
dleatcd snme peculiar qwality or part possessed by each. Tbesefete, 
each name that has ■ a .meanings shiows by eomparisoli with the he^« 
eiily tiiflaettee an inherent qualificadorn of tbe object, althnogh it to 
ireqanivtly changed. Wbeo^ bowever, both m on n i nga of the name- 
bamioAlze, then thn will-power anN| natnrai power beeome identical: 
Ifopeover, ibe celestial jolice i^ which nan is ordnined hgr G«d. ^en- 
dows him with power to confer life, and tells him what to eneonrage, 
what to Alernte, what toasnppifess tn bk cause Sphaem, and to per- 
form w^nderfbl woite irith fit II devotion towards God* «to. 



Wluift Xta BiecdTeft from the Oirder of Angeb. 

'Matt becomes strengtbeneiS with #onderfhl pemsr Hspoim^ Hm stAsr 
of 'ftBg^, «o thai be delays tke divine will. 

From the Seraphim, that we cling with fsrvvnt loi«. 

'9r^Mn1fbe'€taet1A>im, enligllt«inment of the irind, pemr and wMom 
otw t he'eanttted flgures and binges, tllroogb wbleh we«an gmM^ npon 
diTine things, etc. 

"From Ae TbfcfHfs, a ktioWMg« of how wo nre ninda end ooMHtn^ei, 
tHni Wd'maf 4UMet aunt thvnglits opon etetval tbings. 

From Dominationbius, assistance to bring into snhjectton'Oifr dally 
enettiicM, ifbom we ^rry iHth ns constantly, aad enabling tm to attniQ 
ssl^nflion. 

'nNmi F^ftMtntibiie, proteetton against bmnaneuMiilea of )Hb. 

#rotti'?^tltttnAts^ 0od infuses strength into «s» wmblittg m to con- 
t0iift^ngaiWt.4beHsnemiM of troth and reward, 'that we may Mill Ibo 
covno of ottrnataral lifoi 



12 ISIXTH AND SEVENTH BOOKS OF MOSES. 



From PrincipatibiiB, that all things become subject to man, tbat he 
may grrasp all power, and draw iiuto himself all secret and supernat- 
ural knowledge. 

From Archangelis, that he may rule over all things that God has 
made subject to him, over the animals of the field, over the fishes of 
the sea, and over the birds of the air. 

From the Angelis he receives the power to be the messenger of the 
Diviue will. 

What Man may Obtain from the Twelre Signs. 

As each creature receives its spirit, namber and measure from CM, 
so also each creature has its tiftie. 

>In the Ram, the vegetables of earth obtain new vigor, the trees 
sap, and females become better adapted to propagate the human spe- 
cies. In this- sign the fecundity of all creatares is limited and rega- 
laled. It has Sunday for its peculiar time and end. 

In the Bull, all transactions and enterprises are prospered and fos- 
tered, so that they may go forward according to the will pf God, but to 
this endtconstant prayers are necessary, and particularly on Sup^day. 

In the Twins, the angels have power over bodily changes and travel 
from one place to another over the heavens and through the course 
of the stars-^have power over the motion of tira waliers m rivers and 
in the sea, cause love between brethren, friends and neighbors, and 
give warning against dangers, persons and objects. 

In the 8i(K>rpion, ^ angels rule over legacies and riches, over 
treasure and treasure-seekers — are calculated by nature to confer 
power, the art of speaking, and to enlighten the mind ia holy things, 
in like manner as did the iq»ostles in &eir uneeasiag prayers to €kd 
at Pentecost 

In the Lion, the angels have power to move every living thing, to 
multiply their species, to watch, and in certain manners to jndge«v 
And through the gift of €rod they confer Fhysicam, Hedicinam and 
Alchymiam.- 

In the virgin, the spirits have |y6wer to inbvert kingdoms, to reg- 
ulate all eo&itioAs, to discrimhiate between master and servant, to 
command evil spirits, to confer perpetoal health, and give to man 
Husicum, Logicam and Ethicam. 

In the Balance, the angels derive from Grod great power, inaamaoh 
as the sun and moon stawl under this sign. Their power controls the 
friendship and enmity of all creatures. 

They have power over danger. Warfare, over quarrels and slander — 
lead armies in all quarters of the earth, cause rain, and give to man 
Arithmeticam, Astronomiami Geometriam* 

In the Scorpion, the angels have power over suffering and terror, 
over which man makes against God, over common privileges. They 
compel the Conscience to obedience, and also force devils to keep their 
agreements with men, and oice tvr^a. They govern the life and deaUi 
of all creatures^ have power over departed booIb, and giy^ tQ 
Tbeolosiam, Metaphjsioam and Geomantiam, 



Sirffi AND 6EVESt H ftOOKS OP MOS^. ' ^3 

Id the Archer, they have power over the four elements, lead the 
people from, one far country to another, regulate the changes of the 
elements and the propagation of animals. 

In the Goat, the angels give high wordly honors, worthiness and 
virtue, such as Adam enjoyed in Paradise in his innocence. They 
also enlighten the understanding and confer human reason. 

In the Aqiiitarius. angels keep man in good health, and teach him 
what is injurious to him, make him contented, and teach him through 
the command of God the mysleries of heaven and of nature. 

In the Fish, the angels compel the evil spirits to be9ome suhjept to 
niftQ, prbtoet the pious, so that the great euen&y cannot harm hikn. 



Th^ Twelre Sl^ns Are Diyided Into Four Triplidtstes. ' 

The twelve angels, which represent the twelve signs, are called in 
the Apoc. Malchidael, Asmodel, Anabriel, - Muriel, Yerohiei, Hamaliel, 
Zuriel, Barbiel, Aduachiel, Hanaeb, Gambiel, Barebiel. Over t^s 
the angels also received names from the stars over which they rule as 
the twelve signs : Teletial, Zariel, Tomimil, Sartimei, Ariel, Batalif^, 
Masuiel, Aerabiel, Ehesatiel, Gediel, Doliel, Dagymel, which means 
the same as if expressed in Latin : Ariel, Tawnel^ GieminieU Gaocriel, 
Leonial, Virginiel, Llbricl, Scorpiel, Sagitariel, Capriel, Aquariel, 
Pfsciet. 

This method of obtaining all kinds of things with peculiar power, 
in the twelve signs, is desprtbed in many kinds of books. The seal qf 
Hermetis . teaches how the powers of the heavenly ififliience may be 
obtained nnder each sign in a crystal or gem ; that they are constel- 
lated, and then, at each p(^iod of the twelve signs the appropriate 
character of each is divided into four parts, each of which is repre- 
sented by an angel. Therefore, each of the twelve stories in the 
badge of ofBce of Aaron (Solomonis) was conatelUted, and the Amor- 
ites possessed a constellated stone for each idol, and to this end they 
consecrated the book. 

Further, King Solomon teaches a hidden Almadel or a Geometrical 
figure bearing upon the twelve signs of heaven, which be calls heights, 
and gives to each height seven or eight names of princes. There are 
also many other methods for seeking after the powers of heaven in the 
twelve signs, which, for good reasons, must not be mnde known, be- 
cause they are not mentioned in the Holy Scriptures aad were kept 
secret 

The Planets hare Seyen Heights and Seyen Angels. 

The heights are named as follows : 

1. Samaym. 2. Raaquin 3. Taaqnin. 4. Machonon. 6. Mathey. 
6. Sebul. %. Arabat. 

Of the operations of these, and their angels, office, order, number 
and measure, an account may be found in a work by Rasiel, which 
constitutes the Sixth Book Pbysicuro Salomonis and Elementia Hagica 
Petri de Alano, page 674. From this book the book of the angel 



U fliifH ^tB^ SEWMfi BeMB 0p msm. 



Tractota «ak« itR wurce. (2 Uorael. Agriffift, Uk 8, puge 2* ; Pkil- 
Mophiae Ooeal, S77, 675.) 

iWre are wreo exalted Thraae Asgela, whkh e^Mvto tha eoai- 
manda of Poleatatea, via. : 

1. OpbanieL 2. Tjchagara. 3. Barad. 4. QneUaift. 6. Ana- 
idmar. 6. Fuchar. 7. Boel. 

Tlwia. are naiaed with the naoie of Grod, through which thay win 
crealady aiid beloag to the firsi heaven. 

SCHAMATM, GaBBISL. 



The aaeoiid haavea, Raaqniae, haa twelve hmia^^r 
of angels, who are placed over all. Zachariel, Raphael. 

The third heaven, Saaqain, has three prinoea, JabnleU BahlM^el, 
DalqpM f thcjmta over ire, and >aach haa hia anhofdinafte angeL 
The principal prince of angels in Um hiMght is calM «if ^^^*^^' 
▲vaheL 

The fourth heaven, Machon, hj his angels leads Ihe sun bf 4lj% and 
through other angels hy night The chief angel is called HCohJpX 

The tIfCh heaven, Matthey. aly Machon, has tha prince SaoRael wko 
Is served by two millions of angels These aee divided among Ae 
ftmr qpnarters of the world f in each quarter three, who oonirol Ihs 
twelve months, and over these are twelve chief angds. 

n* sixth heaven, Zebnl, has for its i^rince, Zachiel, with two adl- 
lions of angels. The angel Zebul is placed over theae dofim^ (he day, 
•Bd another ang«l; Sabath, daring the night They nUe over kinffi, 
€i«ate fhar, an^ give protection from enemies. 

Arabath, the seventh heaven, has for its prince the angal Caaslek 

The names of the angels of the seven planets aie as follows : 

Zaphlel (Saturn), Zadkiel (Jupiter). Ganael (Man), Raphael (Sua), 
Baniel (Venus), Michael (Mercury), Gabriel (Moon). - 

There are seven princes who stand continually before €*od* to whom 
mte given the splrihnames of the planets. They are called Sabathiel, 
Zedelriel, Madimid, Semntlel, or Semisbia, Nogahel, Ceahahlnth or 
Cochabiel, Jareahel or Jevanael, for the planets are cidled fin them- 
selves: 

Sabaehsiy, through which God sends hunger and tribulation upon 
the earth. 

Sodeck, through him come honor and favor, right and holiness of 



Modym; throngh him wrath, hate, lies, and war. 

Hamnia, from him comes light, and the power of distinguishing be- 
tween time and life. 

Noga, from him food and drink, love and consolation. 

Gochab, from him proceeds all trade and oonameroe. 

I^avahan, oauaes all tbinga to iiicreaae and decrease. 

I, Solpmon, acknowledge Hhat in the hours Sabachay* Madviii it ii 
burdensome to labor, but in thehonrsZadeek and Noga labor m light 
During other hours labor is middling, sometimes good and. tiooasioB- 
ally bad. 

Some writei% as for example, Cornelius Agrippa, Occult VbBm, 



SIXTH Al^D SEVENTH BOOKS OF MOfifiB. 75 

L4b.3, cbap. 16. call the fteveii region te of the worH by dtlier names, 
^feiohnre distributed among tlu$ nowere of other vtareMOrfvbi^l. Ze- 
cbartel, Samael, Micbael, Atiael, Uapbnel. Gabriel, and each -of theve 
nil«*8 the world three hundred and fifty^fonr yeafv «nd fowr monliha. 
A few give^lbe Angel-year at three hundred and Btxiy-Are years-— as 
many years as there are days in onr yimr. Others, one bundled 'and 
forty-five years, Apac, tweuiy-one Spiritii, Bttptem in Oeaflpe^tt Dei 
Tbroni snnt qnos reperi etima pre8id4»re Plam^iis. 
;9he tMiMs of the seven angels over the seven heftTens mast be ot- 
tered firatf^attd afterwards the names of those over the seven planehi, 
over the seven days of the week, over the seven metids, over the seven 
eoiofs^^tiiMi fliittt be uttered in 'the mormng of'eaeb day-of^heweA. 



IttToeation of Angeb. • 

Oh, ye aforeftaid angels, ye^tbat exeoate the comiimii^ of i^ Oie- 
ator ; be willing to be preeent^wtith me in the work whidi I'b»Ve mi- 
dectaketi ai>tins tiine, and help me to fiiiiffh it, and beye tuy afUenlUre 
bearers and assistants, that the honor of God and my own welfafe'ttay 
he prowtrd. 

Oreritfats tbere are twenty^efgbt angvls who role ov«r >lbe tiveiilir. 
eight houses of the moon, viz : Asariel, Oabiel, DiMobiel^ Sefaetwl, 
AmnodM. Amixiel, Ardesiel, Neriel, Abdizriel, /azeriel, GitgeAtel, 
Ataliel, Aaerntel, Adrtel, Amiitiel. Iciriel. Bethuacl. CMidl, itequlel, 
Abrtfaael, Auel, Tagried, Abhviel. Aranixiel. And eaeh moor hm 
her own guardian and ruler, and these are deeeribed Hi t«lb. 8, 
Razielis. 

A man must also know how to divide the mooAs, days Mid boon 
iato fovr parts, for God has ordained that all things ead btel -be (per- 
fected on suitable days and at proper hours. 
'*a'h6 ^ngfds ptaeed over the four parts «f beaiwii' are : .iSeta#li, 
Gabriel, Cabrael^ AHraol. Madiel, Boamiol. 

Alscius, Loquel, Zanicl. Hubaiel. Baccanael, Janael, Garpatiel. 

Elael, Unael, WalTum, Vasans, Hialjel, Usera,'6taijeU 

Ducaniel, Baabiel, Barquiel, Hanna, Anael NahijmeL 

In the second heaven, Kaquie, the following aQgels serve. 

Nathan, Gatroije, B<Maitb«t 

Teseraije, Tuacon : 

Thiel, Jareael, Tanael, Venetal, Vebol, Abuionij, Yeiameil. 

Milliel, Nelepa, Baliel, Calliel, fiolg, Batij, Jeli. 

There are also, over the four quarters of the globe, four high angels. 

Over thewoTmng winds, Mi^ael rules. 

Over the evening winds, Ra^ba^l ruLaa. 

Over the midnight winds, GwbHel rules. 

Over tin noonda/ winds, Nariel or Uriel mlea. 

wa AiroBui or thb ■lu»mt8 abb : 

Of the ail!, Cteiill. Of the water, 33MtiiB., 

Of the earth, Ariel. Of itiie Are, Seraph m Nathaniel. 

Tbese are |U1 great princes, a^4 ea^h has nanjr legione of ^ge]a 



76 BISTB AMD SBTBNTH BOOKS OF U08E8. 

under him ; they have great powar in gorerni 
■igns of tins year, month, da;, and hour, and ii 
and trlnd. 

In the third heareQ, SaaqniD, ths Angels are ; 

Sarqiiiet. Qnadtmn. Curaolnl, Tarkscorat. Amael, Bum«1. 

Turiel, Coniel, Bablel. Kadie. Ualtiel. HuFaitiel. 

Fantel, Penaal, Penac, Kaphaet. Carniel, DeramieL 

Porna, Saditel. E;niel, Samuel. Vaioauiel, Famiel, 

In the fourth hsaven. Uachoo. Ibe Ang«l of the DirlBlotM serTei : 

Carpiel, Beatiel. Raciel. Ragoel, Alttit, Fabriel, yioQatrsbk. 

Anabel, P^liel, llBlael, Hiiroat, Sucerattw. Cababili. 

In ths Qfth heavea, Uachijn, the foUowiug Angela serve in four 
diTJsioDs : 

Friagne, Cnael, Dimoel, Calzaa, ArragOD. 
' Lacana, Astrgna, Lohqiiin, Soiiltas, Jael, Jasiael, NaeL 

BabiHiiiel, Jahijniel. B;iijel. Seraphiel, Mathiel, B«ra«l. 
. Sacriell,'Maianiel, GHiliet. Uoaaei, Vianiel, EraBllel. 

In the Bizth heaven, Zebul ; and teventb, Arabat, OTer the fifth 

Sbonld DO Spiritua AerU or divlslooi be fonnd, then pronounce jo 
the diteotlau of the four qiiartera of the norU. the following words : 
, Oh, great exalted and lidored God, from all eternity. 

Oh, wise God, da; and night I praj unto Thee, oh. moet mercifal 
Qod, that I ma; complete m; work to-da;, and that I ma; nnder- 
ataud it perfectly, through our Lord Je bub Ciiriat, 'lliou ti>at tiTeat^nd 
reigneat, true Gnd from vternit; to elernit;. 
Oh, ilrong God, might; anil without end. 
: Oh, powerful and merciful God.j 

- On iiatiirda; call upon God in the words which he gave In Paradba 
In which u the name of God. 

Oh, hoi; and nercirul God of lBra«l. the highest terror and fear of 
Paradise, the Creator of heaven and earth (as before). 

*I* 'i' *£* Qusf^ ^oe Bignum. 



End or tbb FinaT DtnsioH, 



SIXTH AND SEVENTH BOOKS OF MOSES. 1*1 



SECOND DIVISION. 



■ • 1 

I. 

Sepher Schimmusch Tehillim; 

OR, 

Use of tliG Psalms, 

FOR THB FHYSlCAIi WSLF ABE OF HAN. 

A Fragment out of the P&actical Kabala, together with aa Extrao 
r : from a fev other Kabalittioal Writings. With Five Illus- 

tralioH nj^oB Fonc Tablet. 

TmaUted bj Godfxrt Skuo, Leet Fubl. Acad, Lipa. : 1788. 



" ' • • V 4- 

Hie eminent pablieher and tnuuUtor faiBiate atringently that only 
peraooa of a moral chftraoter oaa expeet anooeBS in the use. of the 
, ftiregoiag method. 



FBOX THB PREFACE OF THE TRANSLATOR. 

It cannot be denied that trniB, wise and enlightened Kabalists lived 
at one time, and tbnt some stiU live. But such do not wander from 
place to place, offering their art for sale, in order that they may accu- 
molate wealth, but they are satisfied to remain quietly in the pillared 
palace of Solomon, where they are constantly employed in gathering 
divine wisdom, eo that ^aa the^^ express it), they may finally become 
worthy to receive the hidden gifts from above. I myself know such 
a man, who obtained exalted wisdom from the Kabala, and who, not- 
withstanding his extreme poverty, never undertakes a Icabalistic 
process for money. When I once asked him why he refused to 
write a desired amulet for a noble lord, who offered him a large sum 
for his services, he answered me with an adage from the well-known 
Pirke Awoth (Extract or Fragment from the Fathers) : 

** Deitschtaramasch fietaggo Chalof,'^ tbftt is to say, ^* whosoever 
accepts the crown for his xeward, will perish suddenly. Not for all 
the money in the world would I do such a thing. But if I can assist 
my needy neighbor therewith, then I will do what I can, trusting in 
the omnipotence of the Most Holy, without lookin^r for a reward. For 
my necessary support I do not feel any concern, for the Almighty has 
methods to support me. if I trust in Him. Why, he even cares for 
the sparrow. 

It is particularly remarkable that the greatest and most genuine 
Kabalista of the Jewish nation were nearly all followers and disci- 
plfl of tM blMo^ gavioi^ ^f t)ie world^ and the^ are bo still, aa I oao 

.cy has 



'7j8 sixth and seventh books of MOSES. 

prove satisfactority, 15y nnin^roui ilMitgtis ifH^fB <|beir writiniirs and 
prayers. Let ihin soffioe for thia one kiad of men. But that Kabal- 
iHto live and still .Hve^ who engaged in experiments, and who pi^r- 
formed wondnrfiil works, and who Will yet do wondf rful things, is 
also an un4enica|»l9'f{ict,4inleas we are p»;far«)4 to condeimi all thai 
was ever si|ia-BpoA this sul>}Mei by nmowued inen^of'Wladna. 

The celebrated and well-known Prussian Hussar, Lord of Archen- 
wood declares, in a description of London, that there lives a man in that 
city,4BhaiMMi4nK' ia Uuct«rlalcoiujrho lfi|Kiow|i>to l)e a great Ka^ilkk 
an^ «bftJ«'lSHllMA jam: 6uttiiilto4 .Jb^,tb<)^os^J^iierai4|i? ad'd Jt^^- 
ge.nt people <o| LQHtipp. , He |tates further, that this same Dr.Talcbn, 
lived not very long isinee in BriiAseU -trader- itie«ame ^ Jlide Ghnyim 
Sc|uiiurf!all^.wi»a,fiqpQrding tQ th^ ^vidence.jof .the French Duke of 
Nancy, injijs pul^liaiied me£aoirs of kabaHBticat processes, pcrfonbt^- 
the roost astomshlirg -fisats. 

I confidently hope aod .tniat^ aoi I «a» MMtt withont heritatlon» 
thatf9|rrH^t)e.t^9k oaniipi, have ^«« tendency to foster superstition, 
Tak^ it for granted that one of my readers «iOfri1«cl>#ofle'ie^4i|i9p)ny 
one of the methods described in these pages in order to accomplish a 
desired objeot^ kla •agcraiMa to satisfy «afioBi*y.will.^oB4dlMi|»pcM^ 
when -bo^akea* into ooftrida»at)aa ilhe iiagd itermaand «tnQiflM)caiity 
which are required to avail himielf of them in .Mdflrito.jAHiiNt.any 
b en e fit or be s uoo eas fu l ia their use. 

Before concluding my preface^ it is necessary to give the reader 
some instrlMittoii«<|j^tiqi»;|ting Hif arraiiga^NfAt of tk|ia>i!ol«ipieu rWe find 
ip it,, for Instance* single words* names, sentences, and indeed entire 
experiments, printe4 tn tfie Hebrew and ChaMasn Ifingpiages. Wi$ 
fact Ishoutd not prevent any one from piifebashig Ihe look. Beeattaa 
aU the words printed tnlfebrew anrd vhaldate, iiFfaick ace tniradtid 46 
be impressed .upon the Qiind, are also printed in fin|*lwh 4n plain 
terms, and. they hare^ been care Ai^ly translated. So faF4tff Ni» Hi*bi!i»w 
passages ace coneerped. the roeaninj^ of each pasaage aiHl ^experisMtttt 
follows immediately i|) Biigtish, or it ia plaeed btmecMb the Hebrww 
expressing. I have nMM)e this ar^ngediefll in^ ooinptlafioe wWh a m- 
quest from a number of promlneiii persons, to ttaice siife Ifaat fthe 
translation is ^eitiilue and correct. Tbe Ashapier and verse of -iiitly 
Scripture, where all passages quoted may be foiHidraTe iilao oorredly 
rrcorded. 

EKTRAfiT FRIM THE PREFACE OF THE MML^Tld^UBLISHHr. 

It is universally known and acknowledge* thtttwe are naiHed Mfter 
t)ie most holy name of the Raler ot th<) World, and that wt* rHU!4Ve 
the hf4y decalogue or the written law from him. it is further wHl 
kn(tw9 that in addition to the laws which he gave to Moses mn^uven 
upon stonjB. he also gav«.to him certain vetba) laws, by which, through 
hi.H protracted May upon the mountain Si rmi. where all .doctriires, «^x- 
plfivaa^iopa of .n^s^eri^^. holy names of Qod and th^ angels, and par- 
ticularly hpw to appiy Ibis knowledge to the best interest of man, 
Ki^re entrusted to him. .All these doctrines, irhl<;h God proooniietNt 
«:obd, buturhtcli were*llot geofrrsHy iiuid0 kd9WB,«tt4 IV^HA iifr Ihv. 



nam jma^mmmm wtms » mim. ¥» 



p^W» ^^m» mmeimM^Whi^mM\mf or VrailtiiHUi; Mc i W cotitaiii- 
miMf 4mm9h\»m, tc* h i fc— ^bii tu M Bwui. Jodiiw bonded 
Aiem#v«»to tkAoldMs, tfce^ rti t n i g> ii>tii<»^<li»>idKq»,fcn^ from 
i^ M^S9» ili9j^4€Be«ad«l to tbr pr^fafalft^ Tlw|ir«^li«te eatrfiiivd 
. t)ieBi»i9 tlifrmeii «r te gfwt ^mafoga^ aai* itKum §iii^ thuaB^'auto 
tlw wive Buen, Md so^tlM K«MftiiM» handad doomr'tarn'OBeto^ tbe 
otiiar— fiKiiit oKMUli ta MMtk^tA 4lia fmient ■ daf « Tlwrefon. do we 
Xwm tbii^ in teltem am naay naana of tliei ]fort>HMand Ms 
angels, besides deep aiyalaitea, aditefti majr ba-afifiied to the welfbte 
«r nuiii,, Imi wlilch, 00 aaeotti* of tW y M f uf Bo u oia of kmnaiiilj^'and 
m gniM^d igataat IMr abaaa, haircbaaa Inddoalram tWffveailiiiass 
of luunan beiofi. 

BiF^MT/Uiini. tlial I haiio beca^aittM is aa«loapaa fbo mn, aad aee^s 
no AivtWpioofTapd it it«mall4f cioac aad^ iacosteovartMe tlist te 
4Ul.ineceifia gafaft»Th«cakftebegiaMB|ptoc^faaaHtollM Ibe^ioiei-- 
ei^ «f tlie tont aadr ibo* kidjr of ana at Hio^iaao tfmti Vhoiafore bas 
iSod eadovodlnr w<tb «i»l4adfalmiia, imffM; aad Hrtaaa tbat; with 
« saUonalnse^ hor, aMBi May p w i t a at i i hniwfl f faoai daager mhw no 
etber bolp ii at band and aa«e Uteetf tbtatftyhf utliiliiir ^ wordiB 
of tbe Uviiag CM. Oathta aoeosiife, tbe ecpreaskMK "Foritli tby 
Ufe, " ooewa fteqaaatlf in tba Tbon; Aad .9oloaMM» ngra In Mr Ppo^ 
erbs. vi. 22 : '* Wbea UM«f iipMtlMbail lead tbao; and wiban dM>u sleeps 
eat it sball l|ae|^ Hk^eJ* Tbal the Piatei and the-Thora a«e eqnal in 
boUoese aad worfthinaMi. wffl sot be caMed in ^fiaeatiaa.* Out wiee laeai 
delate, '« He who wiH daHy lire aloasr to Giodi who dteeneet to iiatte 
b|s eoHl wUb Hiia« aail w%o le iHUIaflr ^ K«e^ Hi th« otaieat ooomimiioB 
%iih himv sbeiild oltea pray tbe Pjudwe witk feK^nr aad deTOtioa* 
^apf f the mao vbo data tbia daU jr and boaaly, fov bit rewafd' will 
bo g^eat." Tba Psalm are fbrnwd and divided into Inro books, jaiit 
iike the Thora. We eaa^ therelbfe<iaqMic«^l7 tanst ht the deatriaee of 
the enligbteoed Kabalieti, «he» tbar aeaatt tbat the Alwigbtj aedord- 
ed e^fuil taletfts and powen la tba PsalaM-aa badid to the 'Pbora^ aad 
that IB them maay aaiaea of tba Maati High Majesty of €M and hie 
angels, beeidee, many mjataitai^ aia biddea. 

Yes, dear veadea, jau aiittiaat'donbt Thraagba pkmfr Hfe and by 
a rational aw of the Paakna yaa bm^ obtain the groee of €M', tbfe 
favor of princes and magistrates and the !•«« of yoar fbUow^men. Ton 
will be enabled 'to-protoot yodfsetf Ibom dagger, -to eaeape auflbring, 
ao4 to promMo yiottnoara wa ifara, . 

lliaitbts Is all' ttna, theeoatents af< tbe pmyarvwltli wbieb weend 
each Fsalm, and wbieb mm are in d*ty bound to pvay^ WiU'iimply de- 
moustvate. Bnt tha oorveotnasa^ef it.ia stey frtatiiisbnd by tba tftaob- 
ingf air tbe T«^«d and>of iba oti wise mum, wbo^assiifa as; that taany 
of oitr faaioua fbreMieiar aaiailad i h eaaw il rar of appapentty snpep- 
natural raeana from time to tina^ ta^ paoteet tbair bait iaaafesis. the 
truth of this I can eetabllab by tbaaaoit tnistwaaty wHiieiie i a ; yea, I 
could even oieiilian some' g^reat a^n, wibo, by a prapor ase of 'the 
Psaims, performed great woHtt. Siiab exaa^ibM are rare. Let it 
ittflloe I present yon with a few passages out ot standard books; 
tbrongh which you will become folly convineed tbat tbe Almighty baa 



80 SIXTd AKD dEl^£l99tt ftOOltS Of MOSMS. 



given hit revelled word true and unexampled talenti and power, 
and that, in an extreme ease of neoemi^, we are permfUed to make 
use Qf this gift of God, for osv own and oiir Mighbor's welfare. As 
for example, to east oat evil spirits, to •relieve deep melaooholy and 
to cure grievoQB discheeo ; to set firee prisoners woo liave been oil- 
justly imprisoned ; to arrest and resist enemies, opponents, murder- 
ers and highway roUbeis ; to Quench the flereest tres ; te resist floods 
of water, to delis^d imi6cenee and to reveal It) and to fester ifood for- 
tune, well-being and peaoe in a general manner. 

Read the treatiae on this 8#>jeet, of Che ezoellent BabbI Scblmscheli 
bar Abrahsai,.in bis book entitled '* Responslones RflSobaba»"^ fit- 
amine the words of the enlightened Rabbi Jochananlwn Sadrss in bto 
Treatise of the Tolaind aad Sinbedrin, Ch«p. 2f, where he treats of 
magioai coqjiinatieBS;>iMid whevi be asyerts and proves, that it is al- 
lowed, in daagevoufl^and ineorable diseases^ te tkake use of words 
and passages in the Holy Scriptare for their ciire. You will find 
more or less similar refefences in tbd treatise of Ss^bath in the Tal- 
mud, as well as in the Responsonibtts, by Zemaeb. son of Simonis, lb 
which the NlnetyfseGond Fsalm, with certain preeeripiions added, are 
highly recommended :as a certain means to Atoid suffering and dan- 
ger, even in cases of war, fiite and similar* InHtances, enabling us to 
escape uitharmed, free, seevre and without hindl*anee. 

Under such happy circumstances, it Is sarety rig^t and proper, that 
such wholesome knowledge, which up to this dav was known but to 4 
few men, and they only the learned, was yei free to all, but found 
only in the libraries and cabinets of the great, altbongb not generally 
known, should at least, in some degree, be brought to light. 

Since, however, I cannot gain mf objject in any other way than hr 
giving these pages to the world in a printed form, and since they will 
unavoidably fall into mtclesn bands, I feel myself constrained, in order 
to prevent an unworthy nse ef them, to extend this prefboe, which 
might otherwise, very properly have ended here, in laying down a 
few rules aod Umita Do not, however, be diioenraged for I am really 
endeavoring to promote yoinr besflnterests and shield yon from barm. 

1. If you are- wHKng <o avail yourself of the means indicated, I 
warn you not to attempt it in a case of extreme necefnity! and wheli 
there is no other help at hand. 

2. If this be so, fn experimenting, place your trust in the goodness 
and power of the Most High and ever blessed God, upon whom yon 
may perhaps have hitherto called under an unknown holy name. 

8. The ordained -Psalm, for this or the other undertaking, besides 
the appropriate prayer, yon must pray with a broken and contrite 
heart to God, and in addition to this keep in mind^the added holy 
name with its letters, which are given the wise Kabalistis. At the same 
time you mnst have your undertaking continually before your eyes, 

4. I mnst say to yon, if you wish to console yourself with this help, 
that you must live in snch a manner that no crime or willful sin can 
trouble your conscience, for it is well known, that the prayer of the 
ungodly is not acceptable to God. And herewith I commit you to the 
protection of the Most High. 



BlXTfl. AND ^EVfeNTtt feOO^d 0^ kOSES. 81 



THE USE AND EFFICACY 
OF 



AND 

THE MANY PUBFOSES TO WHICH THEY MAY BE APPLIED. 



Psalm 4« — When a woman in pregnant ftnd fears a premature 
delivery, or a dai^eroua conftnemenLshe should write or cause to be 
written, on a piece of parchment prepared from the pure skin of a 
deer, the three first verses of the above Psalm, together with the hid- 
den holy name and appropriate prayer contained therein, and place it 
in a small bag made expressly for that purpose, and suspend it by a 
string about the neck, so that the bag will rest against her naked 

body. 

The holy name Is called Eel Chad, which signifies, great, strong, 
only God, and is taken from the four following words : Aschre, verse 1; 
XiO, verse 4 ; Jatzliach, verse 3 ; Vederech, verse 6. 

The player is as follows : 

May it please thee, 0, Eel Chad, to grant unto this woman, N., 
daughter of B-t that she may not at this time, or at any other time, 
have a premature confinement ; much more p^rant unto her a truly 
fortunate delivery, and keep her and the fruit of her body in good 
health. Amen t Selah I 

Admonition of the Translator. 

Before I proceed further with the translation of the Psalms, it is 
necessary to insert in this place an admonition, which the author, 
who wrote only for his own nation, deemed unnecessary, and which, 
nevertheless, should be addressed to every one. 

** Each human beiuff,'' says the celebrated Kabbalist, Babbi Isaac 
Loriga, ** except only 3ie ignorant idolater, can by a pious and virtu- 
ous life' enter into the consecratod temple of the true Kabl>ala, and 
can avail himself of its benefits without being able to speak or under- 
stand the Hebrew language. He can pray, read and write everything 
in his mother tongue ; only the holy name of God and the angels that 
may occur in the experiment, must, under all circumstances, be 
written and retained in the mind in the Hebrew tongue <for they must 
in no case be uttered), because, on the contrary, a wrong direction 
might otherwise easily be given to the exp<>riment, and coosequently 
it would lose all its holiness, worth and c^ciency. 

With this pronnnciation we must all be well satisfied, and, there- 
fore, I must write all similar words and names, from the letters of 
which the holy names are taken, in Hebrew. In order, however, that 
the reader may read all similar occurring names and words in hia 



82 ^ SIXTH AND SEVENTB B()0KS OP ITOSES: 

miod and retain them, I have written all Ihe Hebrew words with 
English letters together with their meaning. 

Psalm 2«~Sboiild 70a be exposed to dangler in a storm at sea, and 
your life threatened, then recite Chfii Ptolm wfUlout delay and wkh 
becoming reverence, and think respectfally of tin holier name con- 
tained therein, namely, Schaddei (which means,* mighty God), then 
immediately utter the prayer belonging thereto, after which write 
everything together on a fragment of a pot, and in full confidence in 
the Omnipotent, who fixes tfie boandaky of the Ma and rcslMiili- Its 
power, throw it into the foaming waves, and you will see marvelous 
wonders, for the waves will instantly cease their reariiig aad the 
storm will be lulled. 

The words, the letters of which constitnte this holy name, are taken 
from Rageschu, verse I ; Noesedu, verse 2 ; and Jozes. verse 9. 

The prayer is as follows: '*Let it be. Oh, Schaddei I (Almig^bl^ 
God !) Thy holy will, that the raging of the storm and the roaring of 
the waves may cease, and that the proud billows may be stilled. 
Lead us, oh, all merciful Father, to the place of our destination in 
safety and in good health, for only with Thee is power andr might. 
Thou alone canst help, and Thou wilt surely help to the honor aa4 
glory of Thy name. Amen 1 Selah ! 

This Psalm is also an effectual remedy against raging beadadie. 
The direction is as follows : Write the first eight verses of this Psalm 
together with the holy name ^nd appropriate prayer, upon pure 
parchment, and bang it upon the neck of the patient ; then pray ovef 
him the Psalm with the prater arranged for it Do thn in humbU 
devotion, and the sufferer will be relieved. 

Psalm 8- — Whopoever is subject to severe headi^he and baekachot 
let him pray this Psalm, with the leading holy names and appropriate 
prayer contained therein, over a small quantity of olive oil, anient 
the head or back while in the act of pn^er. This will afford imme- 
diate relief. The holy name is, Adon (Lord), and is found in the 
wordH, Weatta, verse 3 ; Baadi, verse 3 ; Hekisoti, verse 5 ; and 
Hascheini, verse 7. The prayer is as follows': Adon (Lord) of the 
world may it please ibee to be my physician and helper. Heal me 
and relieve me from my severe headache and backache, becanse 1 can 
find help only with Thee, and only with Thee is coutisel and action 
to be found. Amen I Selah Selah 1 

Psalm 4«— If yon have been unlucky hitherto, in spite of every 
effort, then you should pray this Psalm three times before the rising 
of the sun, with humility and devotion, while at the same time yon 
should impress upon your mind its ruling holy name, and each time 
the appropriate prayer, trusting in the help of the mighty Lord, with- 
out whose will not the least creature can perish. Proceed in peace to 
execute your contemplated undertiddng, and all things will resnlt to 
your entire satisfaction. 

The holy name is called : Jiheje, (He is and will be.) and is com- 
posed of the four final letters of the words. Teppillati, verse 2 ) 



I^XTfl AND SEVENTH :M0KS OF MOSES. 83 

» >■ 

»— — ■ I « ■■! I ■ ;< 11111 ,1 11 11 ■ 

Selah, verse 5; Jebovab, vmtb^S; and 'TofliehiweDi, verae 9. . The 
piftyeriB «a fcAlewa: lf»7 U.f»l«Me Tliee< oii, Jiheje, to prosper mj 
«A|r8.i8tept and^oiogs. Oniiit tiMkI my d^aire jpaay be am^y fqlfilied, 
iiid'let«iy»rwbeajbe«atMiiad«v»ii{tlii»daf^l9r tha9^ke of. Tby groat, 

nirtlity «idx|>raiM!WArtliy oiuae. i^men 1 — ^ Sel»h I 

Jf .you wish tQ.iaMompiuhtiin «iuiefite)uQg l^y or (brojugb Anolber, 
pracMed.in oAX febiugs «B«lrQadyi8t4lod fikbove, wUh ibis exeeption : 
yea ipnii chai|gB.tbe;pM^v M follows : l^t.n^ find grace, favor and 
nier<^jrn the eyes of N.^soo of R./80 that he may grant mypetUion. etc. 
. :A(0iR|it If grow bive a fffms^lio b«i»8 'bQfor« ki^ ma^istcittes or 
prioMS, yoa fluut pjjri^ tbiftPMlin «nd the Aloelqg prayer Arranged 
for it, sevoD times io succession be|ar«4ia riffiog ol' thO/Siw. 

JBt t&A Trnrmlat'^r 

I mast he permitted in this place to insert anotber oaqMon. Wliea 
it le «aid K., son or dpigtitariOf N., it mtst be iioderakood that we 
rnosl ftpst meotioii Ihe namft of tbe person by whom «re wish to be 
served, «iid aflenvmrd tk»4i»me of bi« raolber, ae, for exumple, Isaac, 
son of Sarftb, or Dinah dangfaSer of Leah. 

Pflitet 5«— 'If you have business to transact with your magistrates 
or Mritb your princes, nod desire to obtain their special favor, then 
pray this Psalm early at the riung of the sun and in the evening at 
aansat. bo this three ;tofs ever pure olive oil, wbile at the same 
time yon think unceasingly, npon the holy name of Chananjah (mer- 
oiful God>« Aooint-your Stoe, bands and feet with the oil and say : Be 
merciful uato me, for the sake of thy great, adorable and holy name, 
Cbaniii^ah, turn the iMMirt of my prince to me. and grant that he may 
regaid me with gracious eyes^ and let me find favor and courtesy with 
him. Amen I Selah ! 

Tbe holy name is found in the w^rds ; Chapez, verse 5 ; Nechini, 
verse 9 ; .jNecbona, verse 10 \ Hadichemo, verse 12 ; and Kazlnna, 
vjerse 14. 

. Still aoolbor peculiarity of this Psalm is, when you find notwtth^ 
fltaudii^ the utmost- industry and care, your business does not pros- 
per^ 1^4 you . have reason to fear that an evil Masai, that is, an evil 
star^ spiril or destiny is opposing you, then pray this Psalm daily, 
aveivtoihe laiitivcr^e wii^ great devontness, and you will soon find 
yourself in more fiivorable circumstances, 

PSfllffll 4.— ^Ith tbisFsalm alldiaeavs of the ey# may be healed. 
Read the Psalm for three days successively, and pray the prescribed 
prayer seteii times stost^ly, in a low torie, and with devotion, and with 
fiiis keep oontinufallT te year mind the holy name of Jasch^jah (which 1^^^ 
meims nel^ is wHb the Lord) ; Mieve wi&out a doubt that tbe Lord s^ 
can ttad wilt lielp y^u The prayer is as follows : Jehovah my 
Father, may It please Thee, for the sake of ^ great, mighty, holy 
and adorable name, Jescbi^ah Baal Bataohna, that is, Help is with 
tbe Lord, |for he is the Lord of help, he can lielp,) which name is 
contained in this Psalm, heal me from my diseases, in&rmities, and 
from the pun of mj ejeB, for ^ne is the power imd the help, and- 



84 SIXTH AND SEVENTH BOOKS OF MOSES. 



thou alone art mighty enough to help ; of this I am certain, and there- 
fore I trust in thee. Amen t — Selah t — 

Further it is said : If a traveler encounters danger by land or sea, 
he shall, when there is no other help to hope for, pray this Psalm 
seven times, and each tim% with fall confidence in the mi|pl|ty and 
sure help of the Almighty, andadd ttiereto : Jeschijan, Lord of help! 
may it be thy holy will and pleasure to assist me in this extremity 
and to avert this danger from me. Hear me for the sake of thy great 
and most holy name, for thine is the power and the help. Amen ! — 
Selah!— *^ 

The five letters of this holy name contain, according to the prayer, 
the words ; Jehovah al, verse 2 ; Schuba, verse 6 ; Osoheeofaa, yerse 8; 
Bewosbn and Yejibbahaln, verse 11. 

Psalm 7«— When evil persons conspire to render you unfortunate, 
if your enemies watch for an opportunity to overthrow you, if they 
pursue you in order to harm you, then take upon the spot where you 
stand a handful of earth or dust, pray this Psalm and keep in your 
mind the holy name of Bel Elijon, great, strong, highest God ! then 
throw the dust in the direction of your enemies, uttering a prayer 
prescribed for this case, and you will find that your enemies will 
cease their persecutions and leave yeu undisturbed. The letters of 
the holy name are found in the words : Aisher, verse 1, Ode, verse 18, 
(according to the order of Al, bam, and the letters must be trans- 
posed), Hoshenei, verse 2 ; Eli, verse 7; Jadin, verse 9 ; Jashuf, verse 
13. Elijon, verse 18. 

The prayer is as follows : Oh, Eel Elijon ! great, strong and highest 
God ! may it please thee to change the hearts of my enemies and op- 
posers, that they may do me good instead of evil, as thou didst in the 
days of Abraham when he called upon Thee by this holy name. (Gren. 
xiv. 22.) Amen !— Selali I— 

If you have incurred the ill-will of an enemy, whose Cunning power 
and vengeance you have reason to fear, you should fill a pot with fredi 
water from the well, and pronounce over it the twelve last verses of 
this Psalm, namely, the words : ''Arise, Jehovah ! in thy wrath I" Pro- 
nounce these four times, and at the same time think of the holy name 
of Eel Elijon, and of your enemy, and pray each time. '* Humble 
and overthrow, Oh ! Eel Elion, mine enem^^ N., son of R., that he 
may not have the power to provoke or to injure me.'^ Amen I After 
this prayer, pour the water upon a spot at your enemy's residence, or 
at a place where he must pass over it, and by doing this you will 
overcome him. ; 

If you have a case to decide before the court, and you have reasons 
to fear an unfavorable or partial verdict, then pray this Psalm slowly 
before yon appear in the presence of the judge, thinking at the same 
time of Eel Elijon and of the righteousness of .your cause, and as you 
approach the judge pray as follows : Oh, Eel Elijon! turn thou the 
heart of the judge to favor my best interests, and grant that I may 
be fully justified when I depart. Give unto my words power aa4 

Strength fui4 l^t me ^4 fiiyorf Aineft!— S^tebH 



SIXTH AND SEVENTH BOOKS OP MOSES. 85 

^i— — '■ ' ' ■— *■— ■ » I M i n i I I II .1 II . II 

Pgalni 8. — If you wish to secure the love and good will of all men 
in your business transactions, you should pray this Psalm three days 
in succession after sundown, and think continually of the holy name 
of Rechmial, Which signifies great and strong God of love, of grace 
and mercy. Pronounce at each time the appropriate prayer over a 
small quantity of olive oil, and anoint the face as well as the bands 
and feet. The letters composing the holy name are foand in the 
words : Addir, verse 2 ; Jareaoh, verse 4 ; Adam, verse 6 ; Melohim, 
verse 6 ; Tanischilehu, verse 7. The prayer readB as (ollows : May it 
please thee, Oh, Rechmial Eel, to grant that I may obtain love, grace 
aiid fhyor in the eyes of men according to thy holy will. Amen I— 
Selah!— 

Psalm 9* —The principal attribute of this Psalm according to the 
precept is, that it is an unfailing remedy in the restoration of male 
children, who are feeble in health, when no medicines and help are at 
hand. This Psalmshould also be prayed against the power and ma- 
lignity of enemies. In the first instance write this Psalm, with its 
holy name, upon pui^e parchment, with a new pen, and hang it around 
the patient's neck. Afterwards repeat the prayer with reverence, 
and think at the same time of the holy name of Eheje Aischa Eheje, 
that is, I am he that will be, and utter the following prayer : All- 
merciful Father ! for the sake of thy mighty, adorable and holy name, 
£beje> Aischer Eheje, may it please thee to take away from N., son of 
E., the illness [here name the disease] from which he sufl'ers, and re- 
lieve him from his pains. Make him whole in soul, body and mind, 
and release him during his life from all plagues, iiyary and danger, 
and by tbdu bis helpJBr. Amen. 

In the second case repeat this Psalm and pray devoutly : May it 
be agreeable to thy will for the sake of thy most holy name Eheje 
Aisher Eheje, to release me from the power of my enemies^ and op- 
posers, and to protect me iVom their persecutions, as thou once didst 
protect the Psalmist from the enemies who pursued him. Amen. — 
Selah ! 

The letters of this holy name are in the words : Ode, 2 ; Haojeff, 
verse 7 and verse 16, and in alphabetical order in the At Basch. 

Psalm 10* — ^If any one is plagued with an unclean, restless and 
evil spirit, let him fill a new earthen pot with water from the spring, 
and, in the name of the patient, pour into it pure olive oil, and pro- 
nounce over it this Psalm nine times, keeping in mind constantly the 
adorable name of Eel Mez, wbfch means Strong God of the oppressed, 
and at each ending of the Psalm : May it be thy most holy will. Oh, 
Eel Mez, to heal the body and soul of N. , son of R., and free him from 
ftll his plagues and oppressions : wilt thou strengthen him in Bonl and 
body and deliver him from evil. Amen I — Selah ! 

The holy name may be found in the words : Alah, verse 6 ; Lamma, 
Anawin, verse 16, and Haasez, verse 17. 

Psalm 11« — Whoever prays this Psalm daily with feelings of devo- 
tioni )m4 witft it Iteeps constantly in Qiind ^ holjr name of fel^, 



86 SIXTH AND SEVENTH BOOKS OP MOBES. 

tliat is, Wonderfal, and who besides ii4fteps a aitifeabto pmyertoO^* 
he will be safe from all persecutioa. and will Boitave any |pt«kt evi' 
to fear. 

The holy name is ta the words : Ofel, Terse 2 ; Paal, vane 3« and 
Adam. The closing prayer may be as ibliows : AdoraUe, nigbty 
and holy Grod Pole ! wiUi thee is advice, aeli«fi and ipower, mod «iily 
thou canst work wonders. Turn away fraoi me «ll that is e;?ili aad 
protect me from the persecation of evil meo, fer the sake nt l^e 
great name Pole. Amen.^^—Sefta. 

Psalm 12«'^Thid Psalm powesses similar power, aotio^^mdwoHh 
as the foregoing. The holy name is Aineel, which means^-Stfetig. 
God ! my Father! and is found in the words .of the. sixth rerseof 
Bwjonim, Akum Lo. The prayer Is as follows : Almighty 7afber, 
my God Aineel ! grant that all conspiracies agatiiiK me may be set at 
naught ; turn away from me all danger and injury, and ttiloff it the 
lungdom and the power. Ameit.«*Selah ! ' 

Pgalm 13« — Whoever prays this Psalm diiily^itb d«voti«ii, Idge- 
ther with the proper prayer belonging thereto, and -thinks at 9ie 
same time of the powerful name of Eteiel, that is, 'tfy hetp is; the 
mighty God, wili be safe for the next twenty-four hours from an un- 
natural death and from all bodily sufferings and ^mnishments. the 
primer is as follows : Protect me according to thy good iHll and 
pleasure from violent, sudden and unnatural death,and from ikU other 
evil accidents and severe bodily afflictions, ibr thou art inv li«lp tmd 
my God, and thine is the power and the glory. Amen.— ^lah. 

According to tradition this {^^aUe is also »>goo& cure ior dangerous 
and painful diseases of the eyes. The patient must procure a plant 
that IS good for the eyes, and with this must pray this, Psalm with a 
snitable prayer, trusting firmly in the oertaiahetpof the ttugb^ Bs- 
siel, and th«*n bind the plant upon his eyes The lettera com|K»8ing 
this holy namo are contained in the words : Ezoth, verse 3, Mismor, 
verse 1 ; JTarum, veri^e ^ ; Aaeni, <VQrsc 4 ; Qiewi, verse.S^ and Xfigpl, 
verse 6. 

PSftlni 14. — ^WhoBO prays this Psalm in childlike faith /and. ^uat^in 
the most holy name, Eel enunet, that is. the true Gad^ or 6od4>f Tnttb, 
and prays the prayer belonging to. it daily, will fiod favor with all 
m<*n, and will be free from slander and miatroai. The pr^^yer is as 
follon^s : '^ May it please thee. Oh I Kel mimmet, to -grant me icraee, 
love and favor with all men whose help I need. Grant that all may 
believe my words, and that no slander may he eflf^tive against roe to 
take awfi^ the confidence of men. Thou canst do this, for thou tam- 
est the hearts of men according to thy holy will, and liars and . slan- 
derers are «D abomination to thee. Hear me for rtiie sake of ikj 
name. Amen.— Selah! 

The letters composing this holy name are found 2n the words 8lo- 
him, verse 1 ; Maskicl, verse 2 } &bad| vorcw I \^ Amm^ ^^9^ ^i MiA 



mm AKB sfeVEsmr books of ifosis. 87 



16»— ^gtiost Uie j^reseoee of as eWl* Bfnrit^ hisuiity aud 
melandloly, pny this PaahD with the pniTer belonging io it, and tbe 
- holy ttano Iiii. wtiicb means : My Lord ! or. Tbe Lord, too, w mine, 
OTer a«ew pot filled with wetl^water tbaft wae draws for this express 
' pmrpoae, and^witb this water bathe tbe body of the patient. The 
pniyeff whieh mast be repeated during the procem of washing, is as 
(bllowi : Ifar H be thy wHt, O Grod, to restore N., son orR., who has 
bMtt foUMd of bit senses, and is grieTonsly plagsed h^y the devil, 
and onHgfMeft his mind for tiie sadce of thy holy name lali. Amen.->- 
Selali. 

The ifaie^letien of this holy name are found in te words : Jagur, 
Ten» 1 ; l^igaly yeme ft, apd JimnM^, yerae 6. 

He who otherwise prays this Psalm with revereace will be generally 
neeifsd with greai fav«r. 

ftelHi IC— Hilt PMdiii is important and ean be profitably em- 
ploy«d^ Uk diflreVMii asdertakings. As for example, 1st, If any one 
has been robbed, and wishes to know the name of the robber, be 
most proceed as follows : Take mud or slime and sand out of a stream, 
mix them together ; then write the names of all suspected persons 
vpes s^mll slips of paper and apply the mixture on the rererse side 
of the slips ; afterwards lay them In a large and clean barfn. filled for 
, tl|is porpose with f^esh water from tbe*8tream — lay them in the water 
. one by one, and at the same time pray this Pealm over them ten times 
with the prayer adapted to it keeping in mind at the same time tiie 
name of Caav, that is. Living, which name is found in the words of 
aixth Terse, as follows : Chabalim, and Alei, and if the name of the 
real thief is written upon the slips, that npon which his name is writ- 
ten will rise to -the surface. The prayer is as follows : Let it be thy 
wilV ShI Caar. the Living God to make known the name of tbe thief, 
who stole from me (here name that which was stolen). Grant that 
the name of the thief, if it Is amoue the names, may arise before thy 
eyes* and thoa be made known to mine and all others who are present, 
that thy name may be glorified : grant It for the sake of thy holy 
name. Amea.— Selah ! 

2, Whoever prays this Psalm daily with reverence, and io childlike 
trust upon the eternal love and. goodness of God, directed to circum- 
ataooea, will have an his sorrows changed into jov. 

FiaalVf it is said, that the daily praying of this Psalm will change 
enemies inta friends, and will disperse all pain and sorrow. 

pgibi 17«— A traveler, who prays this Psalm eariy in the morn- 
ing, with ardor, together with the proper prayer, to the name of Jah, 
wm be secure from all evil for twenty-four hours. The prayer is as 
follows : Bfay It be thy holy w!H. Oh, Jah, Jenofa, (o make my joor- 
nev proaperoiia, to lead me in pleasant paths, to protect me f^om all 
eyfl, and to brhig me safely back to my loved ones, for thy mighty 
and adorable namo-s sake. Amen. 

Tbe two letters of the holy name Jah are taken from tho words, 
Shoddini, verse 9, and Mirmah, verse 1. 



Fsalin 18* — If robbers are aboat to attack you, prav Uiis Pialm 
quickly but fervently, with the prayer belonging to it, with con- 
fidence in the holiest name of Eel Jah, that is, mighty, ali-mercifi|l 
and compassionate God, the robbers will leave you suddenly, with- 
ont inflicting the slightest injury upon you. The letters necessary to 
make the holy name of God are contained in the words, Aisher, vene 
1 ; Shoal, verse 1 ; Tamin, verse 33, and Haol, verse 47. 

The prayer is the following : '* Mighty, all-merciful and compas- 
sionate God, Eel Jah ! may it be pleasing to thy moat holy wil^ to 
defend me against approaching robbers, and protect me against all 
enemies, opposers and evil circumstances, for thine is Hie p6w^ and 
thou canst help. Hear me for the sake of thy most holy name. Eel 
Jah. Amen.--Selah t 

Is there a sick person with you, with whom the utstal. bodily rem- 
edies have failed, fill a small flask with olive oil and water, pronounce 
over it, with reverence, the eighteenth Psalm, anoint alt .^ liinhs 
of the patient, and pray a suitable prayer in the name of Eel Jah, and 
be will soon recover. 

Psalill 19« — During a protracted and dangerous confinement talce 
earth from a cross-roads, write upon it the five first verses of this 
Psalm, and lay it upon the abdomen of the parturient ; allow it to 
remain until the birth is accomplished, but no longer, and in the 
meantime pray this entire Psalm seven timers in succession, with the 
proper holy name of God and the appropriate pmyer. The holy 
name of this Psalm consists of two letters from the most holy name 
Jehovah He^ which, according to the tradition of the Kabbalists, are 
of great power, and which embrace the so-called ten Sepiroth or 
reckonings and other deep mysteries. 

The prayer is as follows : Lord of heaven and earth ! May it 
please thee graciously to be with this parturient, N., daughter of R., 
who is fluctuating between life and death ; ameliorate her suflbrings, 
and help her and the fruit of her body that she may soon he deliv- 
ered. Keep her and her child in perfect health and grant her life, 
for the sake of the holy nanie, He. Amen. — Selah ! 

Do you desire ypar son to possess an open and broad heart, so that 
he may become an apt student and understand^ the lessons placed 
before him readily, then speak this Psalm over a*cup filled with wine 
and honey, pronounce also the holy name and an appropriate prayer 
over it, and let the lad drink of it, and your desires will be realized. 

Finally, it is claimed that this Psalm is efi'ectual in driving awa^ 
evil spirits; It is necessary, however, to pray this Psalm, with the' 
holy name and an appropriate prayer, seven times over the person 
possessed of the evil spirit. The letters of the name He are contained 
in the words Hai^amaijim, verse 2, and Begoaeli, verse 6. 

P&abn 80«— Mix }n a vessel, rose-oil, water and salt, pray oyer it 
seven times in the most holy name Jeho, this Psalm and a suitable 
prayer, in a low voice and with reverence, then anoint with this oil 
your face and hands, and sprinkle it on your clothing, and you will 
remain free from all danger and suffering for that day. 



SIXTH AND SEVENTH BOOKS OF MOSES. 89 

^ , ; 

Are ^oa sammoned to appear before the judge in person, in a judi- 
cial trial, 70.U should avail yourself of the above means shortly 
beforehand, and by so doing you will surely be justified and depart 
without restraint. The prayer in the last case is as follows : Lord and 
judge of all the World I Thou boldest the hearts of all men in thy 
power and movest them according to th^ holy will ; grant that I may 
find grace and favor in the sight of my judges and those placed above 
me in power, and dispose their hearts to my best interests. Grant 
that I mav be favored with a reasonable and favorable verdict, that 
I may be justified by it, and that I may freely go from hence. Hear 
me, merciful, beloved Father, and fulfil my desire, for the sake of thy 
great and adorable name, Jeho. Amen.--Selab. 

The letters of the holy name Jeho are contained in the words : 
Jaanab, verse 2 \ Sela^ verse 4, and Korem, verse 10. 

. Psalm 21. — ^During an existing storm at sea, when there is danger 
at hand,' mix rose-oil, water, salt and resin, pronounce over it slowly 
this Psalm, and the holy name Jehaen, and then pour the consecrated 
salve into the foaming sea while uttering the following prayer : Lord 
of the world ! Thou rulest the pride of the foaming and roaring sea, 
and calmest the terrible noise of the waves. May it please thee, for 
the sake of thy most holy name, Jehach, to calm the storm, and to 
deliver us mercifully from this danger. Amen. Selah I 

The letters of this holy name are contained in the words : Jehovah, 
v#r8e 2 ; Duma, verse 14, and Ki, verse 13. 

If ydii have a petition to present to the king, or to some other per- 
son in high power, pronounce this Psalm over a mixture of olive oil 
and resin, and at the Same time think of the holy name of Jehach, 
anoint your face, and pray in faith and in confidence a prayer suitable 
to your circumstances, and then you may comfort . yourself with the 
aaanrAaoe'tibiat you will be favorably received and receive grace. 

Fisahn 22« — If a traveler prays this Psalm seven times daily, with 
the appropriate divine name, Aha, and a prayer arranged according 
to surrounding circumstances, in full trust in the mighty protection 
of onr exalted and most merciful €rod, no misfortune will happen to 
him. Should he travel by water neither pirates nor storms can harm 
him, and if he travels by land he will be safe from harm, by beasts 
abd men. 

The letters of this holy name are found in the words : Eli, verse 2 ; 
Assah, verse 33. 

PSaJm SS.'—ShonId you desire to receive reliable instructions in 
regard to something through a vision or in a dream, then purify your- 
self by fasting and bathing, pronounce the Psalm with the holy name 
Jah seven times, and pray at the end of each repetition : Lord of the 
World I notwithstanding thy unutterable mighty power, exaltation 
and glory, thou wilt still lend a listening ear to the prayer of thy 
humblest creature, and wilt fulfil his desires, Qear my prayer also, 
loving Father, and let it be pleasing to tiiy most holy will to reveal 

ttaW ia« ia a OreAm, wbcitber (h^re tb^ affiuf o( wtob ft g«n«Qi know* 



90 SIXTH AND SEVENTH BOOKS OF MOSOBS. 

— — II I ■ I ^— — — ■^.^ n_ 

ledge is ^eserred must be plakily statai) «i thto diM «ft»ii rwnial 
tbrongh dveanuB the fate of our foreCatliers. Gradt mt mj pelilleB for 
the sake of tby adorable name, Jab. Aneo. Selab ! 

The letters of the boly nane Jab, oontaia^Ae words : Ji^ovidr, ▼efw 
1 ; Napsehi, verse S, a^ aecordiag to Abe alpbabcftieal Ordtir Aaiob 
Becfaar, according to which the letters He and Jhio beMme tinM 
posed. 

Psalms 24 and 25. —Although the contents of these tWoPAHldls 
differ materially, in respect to their mystical uses, they are Oqitat and 
alike in power and action. Whoever repeats these nttTnw dally In 
the morning with feelings of devotion, wili escape th>m the .i^rsjfOtfBt 
danger, and the devastating flood will not barm hikn. 
> The holy name is called Eli, and is found in the words of the tWffltty- 
fifth Psalm ; Elecha, verse 1 ; Lemaan, verse U, and ICt, TWtfs^tt. 

• 

Psalm 26.— When imminent dangers threaten, wbe€berliy%nid or 
by water, or if some one should be called upon to undergo sevete 
imprisoument, he should pray this Psalm with rae hidtcsted holy hame 
of Elohe, and with an appropriate prayer, and then he may cottH- 
dently look forward to an early release from prison. 

Tou will find the letters of this holy name in the wot^s : Alwbetr, 
verse 10 ; Lisebmoa, verse 7 ; Lo, verse 4 (after the order of Atr 
Basch), and Ghattaim, verse 9. 

Psalm 27«— If you wish to be well and kindly ftoeived ia> «.- 
strange city, and desire to be hospitably «otertaiaedv repeal thiaPsslia 
upon your journey again and again, with revereaee, and kk fall eoa- 
fidence that €rod wili dispose the hearts ef men to gmmf9 and «iter- : 
tain you kindly. 

Remaik by the Tranabiter. 

Since the author has neither a boly name nor prayer fer-ttM Hbcwi ' 
Psalm, it may be presumed that the frequent repetitioo of the PMlm 
is sufficient for all purposes intended. 

Psalm 2$. —Do you widi your enemy to bece a w reeiaaellei to 
you, pronounce this Psalm, with the a|»propriate hely nuns -He* and 
a suitable prayer, trusting in the power and readiness of the 'Great 
Ruler of hearts, and so your wish will be fully realiied* 

The two letters of this holy name are contained In the wofda i 
Ledavid, verse 1, and Haolam, according to the order i>f At Bneh. 

Psalm 29. —This Psalm is highly recommended ftnr eieliiif otft 
an evil spirit. The manner of proeeedhig is at fallows : leaker e^Riii 
splinters of the osier and seven leaves of a date fnlm tbat never bore 
fhiit, place them in a pot filled with water n^^en which the euii tmr^r 
shone, and repeat over it in the evening, this Pst^m wUh the ^lest 
holy name of Aha, ten times with g;«eaft reverenee ; aad then in fttll 
trust in the power of God, set the pot npon the earth in the «q^ air, 
and let it remain th^re until the foUowhig evening. Aftpr wards pour 
the, whole of it, at thp door of the possessedi aad Sie Bttodl Rdah, that 
is, the evil i^irit, will surely depart* 



J 



msm akd sfivtstitH Booicd of iiosfis. dl 



The tw« leltefs of (his holy name are contained in the words Jeho- 
vah, Terse 11, atid according to the alphabetical order called Ajack 
Beehar and Habre^ yotm 2. 

Rismarki bj tlM Translator. 

With this Psalkn also there is no prescribed prayer given. 

fIgldMi M.— Whoever prays this Psalm daily, shall be safe from all 
evil occurrences. The holy name is Eel, and may be found in the 
words : Aroaaiidhat verse 2, and Lemaan, verse 12. 

B7 the Translator. 

This Psalm and the following are also without a preseribed prayer. 



$!• — Would yon escape slanders, and are yon desirous 
that evil tongues may do. yon no harm or cause you vexation, repeat 
this Paalm in a low voice, with commendable devotion, over a small 
quantity of pure olive oil, and anoint your face and hands with it in 
the name of Jah. 

The letters constituting this holy name are found in the words : 
Palteni, verse 2, and Hammesachlim, verse 22. 



The translator regards it necessary to remark once for all. that 
prayers espeoiaily adapted to these as well as many of the following 
FSalflM are wanting, and that the author undoubtedly thought that the 
prayers atreedy giv#n would enable each one. to extemporize a suit- 
able prayer. This presumption is the more probable, since we find 
further on in the work, tliat the author exhorts all to engage in prayer 
to God, without prescribing any particular form. Another circum- 
statioe, however, relates to the holy names, and if these are wanting it 
was so ordered by the ancient Kabbalists, and on this account it 
slionld be particularly noted at all times. 

Fnlm 82* — Whoever prays this Psalm daily receives grace, 
Lov» aod nerey; Wltb this Psidm wiU be found neither holy name 
Dor pfftyen 

PMlm S8*— Have you been nnfortnnate in respect to the constant 
death of your children at birth, pronounce this Psalm with the holiest 
name Jehovah^ over pnre olive oil and anoint your wife therewith, 
and the children born to you thereafter will live. 

At the time of a general famine, the inhabitants of the afflicted dis- 
trict should pray this Psalm with united hearts and powers, and they 
will sarttly be heard. 

The letters of this holy name yon will find in Li^ehovah, verse 2, 
Hoda, verse 3, Asath, verse 9, and Hejoaser, verse 14. 

Piafatt S4« — Have yon resolved to visit a prince or another person 
high in authority, pronounce this Psalm and the holy name pple. that 
is. Wonderftil, briefly before appearing in their presence and you will 
ke reeelred pleaMotly ind ftiui feYOTi 



9^ stxTi Airt> fefiVfiiftH feoo^a 6P ttOSfiS. 



The letters of this holy name are found in the word?, Patfde, Terse 
23 ; Lifne, verse 1. and Kara,^ verse 7. 

Even so this Psalm is highly recommended to eaoh traveler, far if 
he prays it diligently be will surely finish hia journey in safety. 

Psalm S5« — Have you a lawsuit pending in which you are opposed 
\}y unrighteous, revengeful and quarrelsome people, thon, pray this 
Psalm with its holy name Jah, early in the morning for* three aticces- 
sive days, and you will surely win your case. 

The letters composing this- holy name are contained in the words : 
Lochmi, verse 1 ; and in Wezinna, verse 2. 

Psalm S6« — Against all evil and slanderous libels ^ay this 
Psalm, and they will cause you no injury. 

The holy name of this Pnalm is found in the words : Arveo, verse € ; 
Hischpatecha, verse 7 ; and Tehom, verse 7. 

Psalm 37« — If any one has drunken so much wine as to lose his 
reason, and in consequence, fears are entertained for bis safety, then 
quickly pour water iuto a pitcher, pronounce this Psalm over it, and 
bathe his head and face with the consecrated water, and give him also 
to drink of it. 

Psalms 38 and 39«— If yon have been so much slandered that 
the king and the oflScers of the law have been turned against you, 
and are taking measures to punish you, arise early, at the break of 
day and go out into the fields. Pray these Psalms and their holy 
name seven times with great devotion, and fast the entire day. 

The holy name of the first Psalm is Aha. and of the second He, taken 
from the words Hascha, verse 14, and Amarti, verse 2. 

Psalm 40* —The principal characteristic of this Psalm Is, that we 
can, by its use. free ourselves from evil spirits, if we pray it daily. 

The holy name is Jah. and is found in the words : Schauaiti, v€fk«e 
2, and Chuscha, verse 14. 

Psalms 41 to 43. —If your enemies have despoiled you of credit 
and caused vou to be mistrusted, and thereby reduce yonr earnings, 
or perhaps, oeprive you of your office and installed another in your 
place, you should pray these three times a day for three successive 
days, together wi!h a prayer that is appropriate to your circuni- 
stances, and by doing this you will perceive incredible things. Your 
enemies will be put to shame and you will be unscathed. 

The 42d Psalm posse^^ses this peculiar characteristic. If you wish 
to be sure in regard to a certain cause, and desire to obtain informa- 
tion through a dream, you must fast one day. and shortly before re- 
tiring to rest you must pray this Psalm and the holy name, Zawa, 
(which means the Lord of Hosts,) belonging to the Psalm. Seven 
times, making known yonr desires, each time, in an appropriate 
prayer, in which your wishes should be plainly named. 

Psalm 44«— If you wish to be safe from your enemies the frequent 
praying of this Psalm will, it is said, answer yonr expeotationi. 



6l*Pfl aSd s^v^ifTH 600K3 0^ rfosfeS. ii 

Psalim 45 a&d 46* — These two Psalms are said to possess the vir- 
tue of making peace between man and wile, and, especially, to inme 
cross wives. The saying is, namely : Whoever has a scolding wife, 
let him pronounoe the 46th Psalm over pure olive oil, and anoint his 
body witb i^* when his wife, in the future, will be more lovable and 
friendly. But if a man has innocently incurred the enmity of his 
wife, and desires a proper return of conjng.il love and peace, let him 
pray the 46th Psalm over olive* oil, and anoint his wife thoroughly 
with it, and, it is said, married love will again return. 

The holy name is Adojah. (this name is composed of the first sylla- 
bles of the two most holy names of God, Adonai and Jehovah.) 

The letters are in the words : Elohim, verse 2 ; Meod, verse 2 ; 
Jehovah, verse 8. and Sela, verse 12. 

Psalm 47«— Do yoa wish to be beloved, respected and well re- 
ceived by all year fellow-men, pray this Psalm seven times daily. 

Psalm 4S« — If yoa have manv enemies without cause, who hate you 
out of pure envy, pray this Psalm often, and with it think of the holy 
name Sacb, which means Pore, Clear and Transparent, and your ene- 
mies will be seized with fear, ten*or and anxiety, and in future they 
will no more attempt to injure you. 

The letters of the holy name are to be found in the words : Achasa- 
taai, verse 7, and Ki, verfee 14. 

Psalms 49 and 50«— Is one of your family burdened with a severe 
and perhaps incurable fever, then take a new pen and ink prepared 
for this purpose, and write the 49th Psalm and the first six verses of 
the 50th pBalm, together with the appropriate holy name Schaddi, 
which signified Almighty, and which belongs to these Psalms, upon 
pure parchment prepared for this particular case, and hang it around 
the patient's u^ck with a silken string, • 

The letters composing the divine name, Schaddei. can be found in 
the words of the 49lh Psa.lm, Schimma, verse 1 ; Adaw, verse 3, and 
Wikas, verse 8. 

Remarks by the Translator. 

(Should some one choose to write and wear a talisman such as is 
described abovei we would kindly advise him to procure parchment, 
ink and pen from a Jewish writer of the ten commandments.) 

It is asserted that whosoever wears the 50th Psalm, written as 
above described, upon his person, will be safe from all danger, and 
escape from all the machinations of robbers. 

The holy name is Chai, which signifies. Living, and the letters are 
taken from the words : Sewach, verse 5 ; and Anochi, verse 7. 

Psalm 51«— Is any one tronbled with an anxious and restless con- 
science -on account of the commission of a heavy sin, then let him pro- 
nounce this Psalm with the word Dam connected .with it in the mind, 
three times a day, namely, early at noon and in the evening over 
poppv-oil, and at the same time utter a prayer suitable to the occa- 
sion in which the evil deed must be mentioned in deep humility and 



94 mvtn km> siivekth iboo^ 6p Mose^. 



^ 



sorrow, which must be obtained from the jast yet mereilutJudge-of 
all men through a contrite heart, thien let him anoint iiimaelf with the 
consecrated oil over the body, and he will find in a few days thai h« 
has found grace and that the heavy burden has been removed. 

The letters of the word Dam, through the transposition t>f the B and 
M In the words Parim, verse 20, and Bebo, verse 2. ure takep acoovi^ 
ing to the order of the alphabet, Al Bam, in which the B is tafceii 
for M. 

Psalm 52. — He who is so nnfortuiiate as to be disturbed througli 
frequent EPlauders is advised to utter this Psalm daily in the morning, 
and no B|>ecial prayer or holy name is needed to obtain the benefit of 
the Psahn. 

Psalms 53 to 55«— These three Psalms are ordained to be uttered 
by him who is persecuted without ^ause by open and secret enemies. 
If he desires only to quiet his enemies, or fill them wfttfa fear, he muH 
daily repeat the prescribed 53d Psalm with the holy name Ai. The 
letters of this name are the first letters of the two blessed names of 
God, Adonai, Jehovah, and are found in the words Amar, verse 2, and* 
Jiszmach, verse 6. 

If, however, he wishes not only to be secure from their malice, but if 
he also desires to revenge himself upon them, tiien he must repeat the 
54th Psalm with the prescribed holy name. Jah. The letters of this 
are found in the last words of this Psalm, Eenl, and in the word 
Imraenu, verse 2, and indeed according te the Kalribftliitic rule Gk- 
Inatria, inasmuch as the letter He, when it is written out signifies six 
in number, aiid in this manner may very easily be taken for the 
letter Vav, which, in counting, also numbers nt. 

Should he desire to render his enemies evil for evil, h« shall repeal 
the 55fh Psalm with the name Yah, which oontains both of th« final 
letters of the name Jehovah. The letters of this name are* fouad in 
the words: Weattah, verse 12, and Haasimtd, verse 2. 

Psalm 56. —This Psalm is recommended to him. who is desiroas 
of freeing himself from the bonds of passion and of sense, and who is 
anxious to be delivered from the so-called jeaer Hocra, which means, 
the evil lusts or the desire to commit sin. 

Psalm 57.— Whosoever wishes to be fortunate in all his under- 
takings should pray this Psalm daily after the morning prayer in tho 
church, and with it the holy name Chai, signifying Living, which 
name he should keep constantly in his mind. 

The two letters of this name are contained ia the words : Chonnoit; 
verse 2, and in Elohlm, verse 6. 

Psalm 58. —If you should be attacked by a vicious deg, pmy this 
Psalm quickly, and the dog will not harm you. 

Psalm 59*— Would yon be entirely free from the Jpsor Horrai 
that is, from the inclination whielr all men possess to do evlh and thi 
plnlU) appetites and paralons wbj^li often oreroomo ibemi then pn| 



SIXTH AND SEVENTH BOOKS OP MOSES. 95 



ibis Psalm from the second verse tc the end, for three days in sue- 
cesrion, at earlj noon and in the evening, and the holy name belong- 
itg thereto, namely, Paltioel, which signifies Strong God, My Res- 
eoer and Saviour ; also, pray the prescribed prayer, and you will 
become aware of the most wonderful changes within yourself. 

The prayer is as tbllows : Lord, my Father and the Father of mine, 
nlil^ty God I May it please thee for the sake of thy great, holy and 
flUmble Dane, Palttoei, to release me from the Jezer Harra (from my 
evH desires and passions and from ail evil thoughts and acts), as thoa 
didst 'the auther of this Psalm w^n be prayed to thee. Amen. — 
Selah!— 

' Tlie letters ef llie faiolyten^ of Paltioel may be found in the wofds, 
Pisehii, verse d ; Elohtm, wise 6 ; Ghattati, verse 3 ; Jehovah, verse 
8 ; Aeehir, vecee 15, and Mascbel, verse 14. 

« Psalm 60< — Tfyou are a soldier in an army, and are about march- 
ing into the field, repeat this Psalm, keeping in mind the holy name 
of Jab. and at the condlnsion of each repetition of the Psalm, utter a 
suitable prayer in full reliance upon the endless omnipotence of Him, 
who can grvB ttte victory where he will, aad you will be- enabled to 
rttom to jom ttonie mifi^fired. 

The iim> lelteM of the beOy name Juli. are ceotained in the word 
Zarenu, verse 14, as the last word of this Psalm, and in Lehuamed, 
verse 1. 

Pteln 61«— When you are about taking possession of a new 
dwelling, repeat this Psalm just before moving in, with a suitable 
prayer, trusting in the name of Schaddei, and you will experience 
blessing and good fortune. 

Tne letters composing t|;iisname are taken from the words Schimmn, 
verse 2 ; Ken, verse 9 ; and Jom, the last word of this Psalm. It 
should, however, be remarked that both the last letters are selected 
acjcording to the alphabetical order of-Ajack Beefaar. 

Psalm 6S«— Speak this Psalm with prop^ reverence on Sunday 
ivmediately «fter the evening prayer, and on Monday after vespers, 
aad at the same time ihink of the holy name Ittami, which means 
"eoncealed, bidden, or iavisible " (which most probably refers to the 
invisible God, who covets the transgressions of penitent sinners), and 
utter 4he following prayer; Great, mighty and merciful God I may it 
be thy holy will to pardon me all my sins, transgressions and offences; 
wilt tbon oover them; end Met them out as thou didst the sins and 
transgressionf) of him who uttered this Psalm in thy presence wilt 
thfoif do this for the sake of the adorable name of Ittami. Amen — 

f The letters of this name may be fomid in (Ire words : Adii verse 2 • 
Jes^nate, vecse ^; SbmI, :fene 3 ; Lelohim, vefM 6, and Ldwih' 



FMmn*—irym have reason to believe that your bnsiness-part- 
Jfl? 2I!l??2?*i? °"^*'' advantage of yon, and that you will suffer 
MB iHnmgli -tDem/ium if you desk^j on this account, 4o Withdraw 



96 SIXTH AND SEVENTH BOOKS OF MOSES. 

from the firm, repeat this Psalm, and with it think of the holy name 
Jach, and you will not only be able to withdraw without loss, bat 
you will obtain further good fortune and blessings. 

llie letters of this holy name are contained in the words Jafjmach. 
▼erse 11, and Jecfauda, verse 1. 

Psalm 04.— In reference to this Psalm it is only necessary to say, that 
seafarers who daily pray it with devotion will complete their voyage 
without accident, and reach their place of destination in good health. 
As for the rest, neither holy name nor especial prayer have been'con- 
sidered necessary. 

Psalm 6^ — Whosoever utters this Psalm with its appropriate name 
Jah, persistently, will be fortunate in all his undertakings, and every- 
thing he attempts will result to his best advantage. It is particularly 
recommended to one who has a petition to prefer, for it is asserted 
that be will certainly obtain his desires. 

The two letters of this holy name are taken firom the words Jos- 
chiru, verse 14, and Dumijah verse 2. 

Psalm 66. — If aoy man is possessed of a Ruack Roah (evil spirit), 
write this Psalm on parchment and hang it upon him ; then stretch 
your hands over him and akj : Save me, God, for the waters are 
come into my souL Psalm Iziz. 2, 

Psalms 67 and 68«— Both these Psalms contain the divine name of 
Jah. The letters composing it are found in the.first Psa-lm and are select- 
ed froni the words : Jechonnenu, verse 2, and from the last word of the 
fifth verse, Sela. In the second, on the other hand, from Jakiim, 
verse 2, and from Aoira, verse 36. The first should be prayed in a 
protracted case of fever, or in severe imprisonment. The second, on 
the contrary should be prayed over a vessel filled with water upon 
which the sun never shone, in a low voice, and in the name of the 
patient, and then work bis body with the water, and the evil spirit 
will depart from hiin. 

Psalms 69 and 70. —The first of these Psalms should be uttered daily 
over water, by the libertine and sensualist, who is so confirmed in his 
e^l habits, as to become a slave to them, and who, however much he 
may desire to escape these habits, is unable to do so. After having 
prayed this Psalm over the water he should drink of tfei 

The second should be prayed by him who desires to conquer liii 
enemies. 

Neither of these two Psalms have prescribed holy name or prayer. 

Psalm 71.— With this Psalm there is likewise neither holy name nor 
prayer, but it is said to have the power to liberate any one from 
prison, who will for a time pray it reverentially seven times a day. 

,PfeMi]m 72.«— Write this Psalm with the name Aha,in the usual manner, 
upon pure parchment, and suspend it around your neck, and you will 
become a universal favorite, and find favor and graoe from all men ; 
you may then live unconcerned, for you can never come to. poverty. 

Tbe letters of the holy name are t^k^n from tbe words : £lolumi 
T0rao 1, and JcftBBbroha) rene 17« 



SIXTH AND SEVENTH BOOKS OF MOSES. 97 

I 

PmIhis 78 to 78* — Since these eleven Psalms have neither holy 
names nor particular closing prayers, I shall, in order to economize 
space, record lUie peeollar virtues ascribed to each one for the good 
of maiikind. 

the 73d Psalm should be repeated reverently seven times daily by 
those who are compelled to sojoArn in a heathen, idolatrous or in^Qdel 
co«ftte3r,«iid by. doing so» no one need fe«l alxaid that he will be ia« 
duosd to deay hb faitht 

Tlie'frei^eat aBdeariiiMt prayer of the 74th Psalm is said to defeat 
th«fenM»tion'«aibitter0d by enemiesv and will frustrate the oppre»- 
Bio«i tff.tlicrt-Belf adglijgrr- we«ltb*seekiiig» hard-hearted people, and 
will at the same time bring them to a terrible end. 

TMjiovini^ yra^tir^^ the^^th^Psaln will effect the forgiveness of 

Th^fttlf Pialili Is siiid to be the qoiolcest and most effective defence 
against danger from fire and water. 

Whosoever prays the 77 th Psalm daily will not be overtaken by 
wsAit Of dtugor. 

WM^oev^ prays the 78th Psahn earnestly and- often, will be be- 
lot'M fttid^flBspected by kings and princes and will reoevve favor from 

tMn. 

'th^ freffnent prayer of the 79th Psaim, it is said, is fetal to enemies 
and-oppotieats: 

The constant and industrious prayer of 80th and 81st Psalms is said 
to be « happv means of saving men from falling into unbelief and 
saves them also from other errors. 

I'he prayer of the 82d Psalm will assist an envoy to transact his 
boMBees to the satisfaction of his employers, and his business affairs 
will s ooceed and prosper. 

TpiK sboiUd write the 83d Psalm properly,, upon pure parchment, 
and suspend it around your neck, and by so doing yon will abide 
safely la was; avoiding defeat and captivity. If you should, however, 
be/Oveiaoine» your captors will not harm you, for even in captivity 
no'lMyrflroaa befal yoa. 

Pfludii 84,— Wfi^fi H' itta», thrbtiglr a severe and protracted illness, 
has rao^iued m repulsive, disgusting and bad odor, he should pro- 
nounce this- Psalm With the prescribed holy name of Af, which means 
W^Xktx, over a pot ct w«ter upon which the sun never shone, and 
theor pour the. water all over himself, and then the bad smell will 
leave him. 

The letters of the holy name Af, are found in the words : Zebarth, 
verse % and in Bach, verse 6. 

^ PMlmSS*— Do vou wish that your former friend, but who now 
lives at enmity witn you, should again be reconciled to you, if voa 
can discover tto disposition on his part to make it up with yon, then 
go out into an open field, turn your fkce toward' the South, and pro- 
oounee thls'PWiln), with its prescribed holy name Yah, seven times ia 
WCWwOb, ftn4 W WlU ftpprof^^ mi WO^Ire you }n great frien^sMpt 



U- 



98 SIXTH AND SEVENTH BOOKS OF MOSES. 

P^uilms 86 to 88. —These three Psalms again are left without a 
holy name, and there is nothing further said about them, than tiiat a 
person should accustom himself to pray them often, becaase by so 
doio^ much good can be done and much evil avoided. The frequent 
praying, of the 8dth Psalm especially, is said to promote the welfare 
of the community and the congregation^ 

P^uilm 99. — Shoiiid one of your own family or dear friends waiite 
away so rapidly, in consequence of a severe illness, so that they are 
already nearly helpless and uselete, speak this Psalm over olive oil 
and pour the oil over the wool that has been shorn from a wether or 
a ram, and with it anoint the body and limbs of the patient, aad he 
will speedily recover. 

If your friend is under arrest, and yon desire his liberation, go into 
an open field, raise your eyes toward heaven and repeat this Psalm, 
with a prayer suited to the circumstances, which should b^ uttered in 
full confidence in Qod. 

Psahn 90. — Should yon accidentally encounter a lion in the forest, 
or - should you be deceived, cheated or plagued by an evil spirit or 
ghost, tlien grasp in your mind the name of God (Scbaddei) and repeat 
this Psalm, and they will withdraw themselves. But you will be 
still more secure when snch a danger should arise, if you pray the 
following dlst Psalm in connection with the 90th, at one and the same 
time. 

Psalm 91«— The holy name of this Psahn is El, which means Strong 
God. After speaking ihis Psalm, and the preceding one, over a person 
tormented by an evil spirit, or one afflicted bv an incurable disease, 
in the name of Eel Schaddei, then pray humbly : Let it be thy holy 
pleasure, oh my God ! to take from N., son of B., the evil spirit by 
which he is tormented, for the sake of thy great, mighty and holy 
name El Schaddei. Wilt thou presently send him health and let him 
be.'perfectly restored. Hear his prayer as thou once did that of thy 
servant Moses wheh he prayed this Psalm. Let his prayer penetrate to 
thee as once the holy incense arose to thee on high. Amen. Selah ! 

The two letters of the name Eel are contained in the words Jeschuti, 
verse 16, and Orech, verse 16. 

Again write this Psalm in connection with the last verse of the 
previous Psalm upon cleao parchment, and conceal it behind the door 
of your house, and you will be secure from all evil accidents. 

Kabbalists ascribe to this Psalm when taken in connection with the ' 
above verse, the most wonderful virtue, when it is used in accordance 
with the nature of existing circumstances, and w^en it is combined 
with other scriptural passages, holy names of angels, characters and 
prayers, it is said, for example : , 

Prayer through which all distress, danger and sutTering may be 
turned aside. If any one should be in danger of his life, or become 
distressed, be it what it may, such as being attacked by an incurable 
disease, pestilence, fire or water, overwhelmed by enemies or mur- 
derers^ in ])t^t^Ut 9i^eBf robberies, close imprisonment, etc., let him 



sam JlHO bsvektb books of itosss. 



dd 



oonfeM his rins first of all, and then speak the Yihi Noamprayer (the 
name by which the 91si Psalm with the aforesaid verse is usually 
known), ninety-nine times, according to the number of the two holiest 
names of God, Jehovah Adonei. Kach time when he comes to the 
fourteenth verse, ** Because he hath set his love upon me,'' etc , he 
shall keep in mind the hoi v name, and then pn^y devoutly each time : 
"Thou art the most holy, king over all that is revealed and hidden, 
exalted above. all that is high, sanottly and glority thy adorable name 
iti this thv world, so that all the nations of the earth may know thnt 
thine Is the glory and the power, and that thou hast secured me from 
all distress, but especially out of the painful emergency (here the 
<>bject of the prayer must be distinctly stated), which has overtaken 
me N., son of B. And I herewith promise and vow that I will now 
and ever after this, as long as I shall live upon the earth, and until I 
return to the dost from, which I was taken.'' (Here the vow must be 
verbally stated, — stating what we will do, perform or give in the ser- 
vice of our Creator. The vow m:iy consist in fasting, giving alms, 
or in the daily reading of several chapters of the Holy Scriptures, 
Psalms, of the Sohar or of the Talmud, releasing of captives, nursing 
the sick and burying the dead.) " Praised be Jehovah, my Rock and 
my Salvation. Thou wilt be my representative and intercessor, and 
wilt help me, for thou helpest thy poor, feeble and humble creature, 
and in time of need releasesit from fear and danger, and dealest merci- 
fully with thy people ; merciful and forgiving, thou hearest the 
prayer of every one. Praised art thou, Jehovah, thou who hearest 
pniyer." (The last words should be repeated seven times at each 
ending of the prayer.) 

And now, whoever will punctually observe the foregoing in^truc- 
Aons three days in succession, in full trust in the mighty help of God. 
he may rest assured of the assistance which he desires. 

Kabbalists, and especially the celebrated Rabbi leiiac Loria have 
asj*urcd us that in a time of pestilence or general emergency, the Vihi 
Noamprayer should be prayed seven times daily, connecting with it 
in the mind the figure of the golden candlestick, when it is composed 
of the forty-one holy and important words and names of this Psalin. 
with which we should especially consider the holy names in their 
order. The following are the names : 



Yean, Aim, 

Mm Tmol, 

Im, Retflik, 

Aki, Lakad, 

Aab, Schin, 



Blch, Iba, 

Veal, Ktaz, 

Beto, Lir, 

Mill, Ibak, 



Wich, Ika, Aan, 

Ila, Mehoh, Imi, 

Uma, Ima, Miz, 

Rul, Leta, Afcham, 



Aki, Acchu, Kack, Vetat, Raasch, 
Ana. 
(Sm Fif . A.) 



Beni, 

Becha, 

Mehi, 

Pesch, 

Jauby 



c. •' ■ * 



»• ( 



^t±TH AKD BBVEilTH BOOiCS OF UMC& 



After this ahmld b« ipoken reran 21-SS. chapter xU. of bodoi, 
•nd with tbem Iceeping in mind the nunes coatalned in tte ISd and 
2etlk Teraea, in Ui« rollowing order : 

Ami, Jalud, Ito, Hi^ BmA, Akn, Ibd, TiL 

Ai also Vohn, Dbft. Bub, Bali, Zel, Bolo, Tewp, end flBall; Uie 
holy nuns : NiwhMtiwk a 

And now, be who obaerrca «U tbe« Ouagi to the tctj leHer, ud 
who can keep in bla memory kit lb* letter*, points or Towell, be *»ll 
be fix thim all danger, luid shall be as strong aa >ted, M that no 
flt«arnu eaa harm bin. The certaiotj of this is shows bj tb« K^ba- 
liats. because the letter Se^id is not to be found in the entire Pealm, 
ud elnoa the word Sp^in or Kie Sru'iQ embraces within its tneaniog 
all deadly wetpons, this cooclusioo is enUrelj coirect 

Rwiuiks hf t^ Aaualator. 
Tba ezlraordtnary powm ascribed to the Slsi Pnhn m^ all ba 
tiSfal and prmer enoaih, bnt it is to be rcgratted thai the Madsr 
owiDOt avail binweir of its beoetts. espeeiallT in Ibe last experiment, 
bwwiae all the recorded bolj uanea oonsiat'or Ibe tnt tetter of all 
the words of th« 91tt Psaln. and Ukewise of tbe 33d and iStfa t 



It is, theretoTv, iHpoarible to uooonnm tUi naae prap^y. itei|her 
oan it ba trantlatM Into EoflMi or Into any other hngnan. And 
bow Aall wo tbM mewiriM (be Brst lettna of e^ word itf Ae Psalaa 
togotber with Iha poiatt or vowels helon^f to IhevT If any one, 
aati^tbttaDdlBX tb« diOoBitim attaDdiBg Ae wa of tUa Pnlm, 
SboxidAMin toanUhiMMlfaf ltsrittwi,thea In ■«* aitdartolw 



SIXTH Airt) SE^^EMh 860KS Of MOSfiS. 101 

lr 

the burdensome task of learaing the Hebrew language, or he must 
write it, and wear it upon his heart as an amulet. 

Psalm 92* — He who desires to attain to high honors, let him take 
with this object in view, a new pot filled with water Place in it myr- 
tle and vine leaves, and pronounce over it, with perfect trust, the 
following Psalms, namely, the 92, 94, 23, 20, 24, and 100, three times 
in succession, and at each time let him wash himself out of the pot 
and afterward anoint bis face and whole body with the water ; then 
turn his face toward the north, pray to God for the fulfilment of his 
desires, and he will see wonderful things. He will be astonished with 
his ever-increasing good fortune. He will also, in a wonderful mah- 
ner, advance from one post of honor to another. 

Psalm 93* — There is nothing special recorded of this Psalm, other 
than that it is highly recommended to any one who has a suit with a 
8t«rn and unjust opponent. The proper use of this Psalm, it is said 
will surely win him^ his cause. * 

Psalm 94* — If you have a hard, unyielding and bitter enemy, who 
oppresses you sorely and causes you great anxiety, repair to an open 
field on Monday, take some incense into your mouth, turn with your 
face toward the East and West, and repeat first the 94th Psalm and 
then the 92d, seven times, keeping in mind at the same time the holy 
name Eel Kanno Taf, which signifies great, strong, zealous and good 
God, and pray each time at the ending of these Psalms: '*May it 
please Thee, O great, strong, zealous and good God, to humble my 
enemy N., son of R., as thou once did the enemies of our great teacher 
Moses, who rests in peace, and who completed this Psalm to thy glo- 
rification. Let my prayer arise to thee as did the sweet smell of 
incense from the altar of incense, and let me behold thy wonderful 
power. Amen !— Selah I — 

Psalm 95.— The appropriate holy name of God peculiar to this 
Psalm is Eel, which is, great, strona: God, and the letters are found in 
the words : Eel, verse 3, and Lezur. vei-se 1. 

The pious believer should pray this Psalm for his erring and un- 
believing brethren. 

Psalms 96 and 97* — ^The holy name of these two Psalms is Jaht 
and the letters of the first are found in the words, Jeschuato. verse 2i 
and Hawn, verse 7, and those of the other in the words, Jismechu, 
verse 1, and Atta, verse 9. Whosoever will pray these two Psalms 
three times daily, will cause his family great joy and contentment. 

Psalm 98* — The holy name of this Psalm is also Jah, and should 
be pronounced in order to establish peace and unity between families. 
The letters of the holy name are taken out of the words : Israel, verse 
3 ; and Haschiah, verse 1. 

Psalm 99. — ^Witb this Psalm there is no holy name recorded, and 
all who wish to become really pious are advised to pray it often witU 
proper devotion. 



102 . SIXTH AND SEVENTH BOOKS OV MOSES. 

PmIih 100« — ^The holy name Jab, so often meutioned already, is 
also appropriate to this Paahn, aud whoever prayH it several days suc- 
cessively seven times, will overcome all his enemies. The two letters 
of this holy name are recocii'ed in verse 3. and in Aetodah, terse 4. 

Psalm 101* — Whoever^ bears tliis Psalm in addition to the 68th 
tipoti his person, written 'upon .parchment, is secure from the persecu- 
tion of evil spirits and vindictive persons. 

Psalms 102 and 108*— Both these Psalms are paid to be very 
good tor barren women by the use of which they may receive grace 
and favor from God. The holy name of the one is called Jab, and is 
taken from Anneni, verse 3, and the tiame of the oth'T one is Aha, 
and is taken from the word Adonai, verse 12, and from S^la, verse 20. 

Psalm 104. — The frequent and earnest prayer of this Psalm is said 
to be attended with such great power, that through it the Masick may 
be destroyed. , 

Remarks cf the Translator. 

The word Masick signifies, according to its root, only something 
hurtful, something that will cause harm, it may be by spirits, beings 
or animals. Crenerally, however, the Jews understood the term to 
mean the Devil, and with its connections in this place the word must 
mean original sin and the propensity to commit ciii. 

Psalms 105 to 107« — To these three Psalms the holy name of Jah 
is ascribed, and according to the original writing, it is said, that tl|^ 
105th Psalm will cure three days' fever ; the praying of the lOtith 
P.Ha1m will cure the (our days' fevtr. and finally the praying of the 
107th will cure the daily fever. 

The letters ot the holy names are taken from Lejaikof, verse 7. and 
Hodu, verse 1, and further from Sochn'iil, verse 4, an<l from Tehiliato, 
verse 2 of the 106tb Psalm, and finally from Jischlach, vei-se 19, and 
Verinna, verse 21. 

Psalm 108. — Write this Psalm with its proper holy name. VI, (two 
letters from the most holy name of Jehovah, in which Rabbalists 
seek through its many divisions, great secrets), upon clean parch- 
ment, and bide it in a secure spot l>ehind the door of your house, and 
then your going and coming will bt^ blessed, and you will be success- 
ful in all your business tmnjiactions. 

The two letters of the holy name Jehovah, by a transposition of 
Vav and Jod, are contained in the words : Zarenn, verse 14. and in 
Nachon, verse 2. 

Psalm 109. — Have you a mighty enemy, who plagues and oppresses 
you, fill a new jug with new, sparkling wilu^ add some mustard to it, 
and then repeat this Psalm three days successively, while at the same 
time you keep in mind the holy name of KeH (great and strong God), 
and afterward ponr the mixture before the door of your enemy's 
dvelUng. Be oareflil, however, that you do not sprinkle a single 
4rop upon yourself wben In tbe act of pouring H qut, 



SIXTH AND SEVENTH BOOKS OF MOSES. 103 



I 



The letters of the name Eel are found ia the words, Elohim, verse 3, 
and in Ki Jamood, verse 5. 

Psalms 110 and lll.~Tbe first of these Psalms is marked with 
the holy name Jah. and by its frequent use in the form of a prayer, 
and a man may compel all enemies and opposers to bow to him 
and beg for quarters and peace. 

Through pray kg the Ulth Psalm a man may acquire many friends 
without the necessity of keepiug coustantly in mind any special holy 
name. 

Psalms 112 and 118.— By praying the first of these Psalms a man 
will increase in might and power from time to time, and by praying 
the second devoutly it is possible to check growing heresy and infi- 
delity. Neither of these Psalms has a peculiar holy name. 

Psalm 114.— The holy name of this Psalm consists of two letters, 
taken together from the names Adonai (Lord), and Jehovah, namely, 
Aha, which may be found in this Psalm in the words Jiszraoel, verse 
I, and Jehuda, verse 2. If you desire success in your trade or busi- 
ness, write this Psalm with its appropriate holy name upon clean 
parchment, and carry it about your person constantly in a small bag 
prepared especially for this purpose. 

Psalm 115. — If you are determined to dispute with infidels, here- 
tics and scoffers at religion, pray this Psalm devoutly beforehand. 

Psalm 116.— Whoever prays this Psalm d(dly with devotion, trust- 
ing fullji in God, will be safe from violent death, neither will he be 
overtaken by a sudden death. 

Psalm 117. — Did you make a vow to obtain a certain command- 
ment or perform a good work, and fail in the performance of them 
through forge tfulness or carelessness, as soon as you recollect your 
remissness pray this Psalm with a broken and contrite heart. 

Plsatm 118« — If yon pray this Psalm often and devoutly, yon will 
be able to silence all free-thinkers, scoffers of religion and heretics, 
who labor to lead you astray. 

Psalm 119. — ^This it is well known is the largest of all the Psalms, 
and consiste in the Hebrew of eight alphabet^, but in such a manner, 
that each letter appears in undisturbed regularity, and through this 
there arose twenty -two special divisions, which are included in each 
eight verses, because a particular power is ascribed to each division, 
which I cannot present to the reader in clearer manner than by placing 
each letter before him which forms the particular division* 

iieph. — The eight verses of this letter, which all begin with Aleph, 
should be pronounced over a man whose limbs shake and quiver, and 
if this be done in a low and even ton« of voice, he will be relieved. 
If any one has made a vow, which has become bufd^osome to fulfil) 
It wiU be ?apy jor Mm to keep his promi99f 



104 SIXtH AND SEVENTH BOOKS OF MOSES. 

Beth. — It is said that through the second dIvisioD from the ninth 
to the sixteenth verse, a man, may obtain a good memory, an open 
heart, desirous to learn, and an extended intelligence. Whosoever 
desires to attain this must begin as follows : Remove from a bard- 
boiled egg the shell deftly and cleanly, so that the inside shall remain 
uninjured, and write upon it the above eight verses as well as the 
fourth verse of Deuteronomy, xxxiii., and eight verses of Josbim, i., 
and also the holy name of the angels Chosniel, Scbrewntel and MupieL 
The translation of these three angel-names it is net necessary to know, 
because they must not be pronounced, but since it will be of interest 
to the reader to know the meaning of them, it will not be-superfluoua 
to give them here. Chosniel, signifies Cover, or overshadow me, 
mighty God ! (namely, with the spirit of wisdom and knowledge.) 
Schrewniel, turn me, again, mighty God ! that is, change me, convert 
me into a better man or woman, as David once said, '' Create in me, 
oh God," etc. Mupiel means : Out of the mouth of the mighty God 
(namely, let me attend upon the decrees of thy laws, as if I heard and 
received them from the mouth of God himselt). Finally, the follow- 
ing must also be written upon the egg : Open and enlarge my heart 
and understanding, that I may hear and comprehend everything that 
1 read, and that I may never forget it All this must be done on a 
Thursday evening, after fasting the entire day, and then the egg 
must be inserted whole into the mouth, and when it is eaten, the four 
first verses of this division must be repeated three times in.succeiBsion* 

GlmeL— The division of the third letter, verses 17 to 24 should be 
prayed seven times in succession, in a low, solemn tone and with full 
confidence in the omnipotence of God, over the seriously injured 
eye of a friend, so that the pain may cease and the eye restored. 

Daleth- — By the earnest praying of this division, verses 25 to 32, 
a painful injury of the left eye can be cured in the first pla^t in the 
same manner as is described above, and in the second place, if a man 
is engaged in a lawsuit, or is vexed by a change of occupation, or 
residence, or if he desires to make an advantageous selection, or makdi 
a resolution, he should repeat these eight times in succession. On 
the other hand, however, if a man must avail himself of the advice 
and assistance of many persons in-order to accomplish an undertaking 
successfully, he should repeat this division ten times. 

He.— The division of the letter He, verses 3H to 40, is said to make 
people refrain from committing sins, A sinful being, who has be- 
come so much accustomed to commit sin and vice, that he cannot re- 
frain from them, notwithstanding his best resolutions, should write 
these eight verses upon parchment prepared from a clean deer skin, 
(or cause them thus to be written.) place it in a bag prepared for 
this purpose and hang it around his neck, so that he will carry It coQ« 
tinually upon his breast. 

Van.— Speak these eight verses, 41 to 48, properly over water, an<| 
giye it to your servant or dependeat to driak,'aQd thea jxm t^t ioA 



power over him will become easy and agreeable, and he will serve 
you willingly. 

Zain. — To the seventh division, verses 49 to 66, two different efRjcts 
are ascribed. It is said, for example : If one of your friends. or ac- 
quaintances is afflicted with melancholy, or becomes splenetic, or. has 
severe stitching in the side, write this division, with the holy name 
Raphael, which signifies, heal, mighty God, properly upon a smnll 
piece of clean parchment, and bind it upon the *patient where the 
, spleen is situated. 

If you have been led into an undertaking that promises evil repults, 
through the misrepresentations of evil counsellors, repeat this division 
eighteen times, and you will find means to withdraw from the under- 
taking without injury to yourself. 

€]ietll«-TSpeak the division of this letter, verses 67 to 64, seven 
times over iyiQe, and give a sick person, who has severe pains in the 
UPpet part of the body, to drink of it, and he will' soon find relief. 

Tefh* — The division of the letter T«th, verses 66 to 72, is an easy, 
quick an^ tried remedy to core the severest case of kidney or liver 
complaints, or to take away pain in the hips, f ronoaaee t&ese eight 
verses properly, specially, aud reverently over the sick person and he 
will convalesce. 

Jod«' — ^Would yon find grace and fever wkh God and man, pray at 
the close of each morning prayer the division of this letter, verses 70 
to 80, trusting fully in the mercy and grace of God, and your prayer 
#ill be heard. 

Capll* — If one of yours has a dangerous sore, or a burning swell- 
ing on the right side of the nose, pray the eight verses of this division 
verses 81 to 88, ten times, in a low and conjuring voice, over the sore, 
and you will perceive to your astonishment and joy, that the other- 
wise incurable sore will be healed. 

Lamed. — If you are summoned to appear personally before the 
Judge in a lawsuit, pray on tlie preceding day, just after the evening 
prayer, the division of the letter Lamed, verses 89 to 96, and you 
will obtain a favorable hearing, and will be permitted to leave the 
court justified. 

Mem* — For pain in the limbs, and especially for paralysis in the 
right arm or hand, a man should pray this division, verses 97 to 104, 
seven times for three successive days, in a low conjurinf? voice, over 
the affected arm, and the pain will cease and the arm will he healed. 

Nnn.-T'Have you a mind to travel, pray this division, verses 106 to 
1,12. which begins with the words : " For thy word is a lamp to my 
feet," a few days previous to starting upon your journey, each time 
after the morning and evening prayer, and you will accomplish your 



106 SnCTH AND SEVENTH BOOKS OP MOSES. 



Sameoiu— If you have a favor to ask of a superior, pray, before 
preseating year petition, or before you attempt to ask the favor 
verbally, the eight verses of the letter Samecb, versed 113 to 120, and 
you will not go away unheard. 

j^jl^ — ^In the same way and manner as the prayer of the division of 
the letter Mem, heals pain in the right arm, so also the praying of the 
eight verses of the letter Ain, verses 121 to 128, will cure pain in the 
left arm and hand. 

Pe«— The prayer of this division, verses 129 to 136, will prove of 
the same eflfect in the case of a boil or swelliug on the left side of the 
nose, and the proceedings in both cases must be the same to effect a 
core. 

TsaddL—Since it frequently happens that persons in an official 
station are induced, through misrepresentations and other circum- 
stances, to give a wrong and uqjust decision, even against their better 
knowledge and desire, they are kindly advised to pray the eight verses 
of this Tetter, verses 137 to 144, three times devoutly before giving 
their decision, at the same time asking the help of the Judge of all 
Judges, to enUghten their minds. 

Kopiu— The mysterious operation of this division, verses 145-152, 
relates to the cure of a dangerous and painful injury at the left leg. 
These eight verses should be pronounced in a low and conjuring voice 
over a quantity of rose-oil and the injury anointed with the oil. 

Besh— Are yon burdened with a painfnl, constantly running boil 
in the right ear, prononnce the eight verses of the division of the 
letter Resh,^ verses 162-160, in a low and conjuring voice, over onion- 
water or juice, and let one drop run into the ear, when you will expe- 
rience immediate relief. 

Schin*— Against severe and burning headache speak the division 
of this letter, verses 161 to 168, in a low conjuring voice, three 
times over pure olive oil, and anoint the place where the pain is the 
most severe. 

Tan.— The last division of this Psalm, verses 169-176, should be 
used in the same manner as the division of the letter R'mh. that is, it 
should be spoken over onion-water, and by its use a boil in the left 
ear may be cured. 

Finally, it is stated at the end of this F»alm. that whosoever is 
afflicted with a tearing pain in both arms, in the sides, and in the legs 
at one and the same time, should repeat this whole Psalm in the fol- 
lowing order : 1. The eight verses of the letter Aleph ; of Tan and 
Beth. 2. Those of the letter Schin. 3. The division of the letter 
Gimmel. 4. The eight verses of the letter Resh. 5. The division 
of the letter Daleth. 6. That of the letter Knf. 7. The eight verses 
of the letter He. 8. Those of the letter Zain. 9. The division of 
the letter Yau. 10. The eight verses of the letter Pe. 11. The 



SIXTH AND SEVENTH BOOKS OF MOSES. 107 

^— ^— ^— «— — ^^— — — ^^— ^— ^-^— «^^^— ^^^■^— ■^-— — — I ■-^-^— »— ^— — — ^ii— ^— — ^^j^-^^— .^^^i— 

division of the letter Zaid. 12. The division of the letter Ain- 
13. The eight verses of the letter Obeth. 14. Those of the leis- 
ter Tamech. 15 Those of the letter Teth. 16. Of Nun. 17. l*he 
eight verses of the letter Jud. and finally, 18, the division of the 
letters Mem, Caph, and Lamed. This remedy has been tried, and has 
proved infallible. Should any one become afflicted with tearing 
pains in the loins, make for him, at the conclnsion of this Psalm, 
knots, combinations, or magical knots in water, with or undt*r the 
names of : Adam, Seth, Enoch, Canaan, Mahalleel, Jared, Methusa- 
leh, Lamech. Noah, Shem. 

[The translator is compelled to admit honestly, that be does not 
comprehend this latter clause, and much less is he able to give any 
directions in regard to the method employed in making magical- 
knots, he does not presume that any one will be interested in this 
matter.] 

Psalm 120«— If you must appear before the jadge, repeat the 
Psalm beforehand, and you will receive grace and favor. 

If a traveler should find himself in a forest infested with many 
poisonous snakes, scorpions and other poisonous reptiles as may 
easily happen, and thus be exposed to danger, let him pray this Psalm 
as soon as he comes in sight of the forest seven times, and he will be 
able to proceed on his journey without any harm. 

F&alm 121.— Are yon compftlled to travel alone by night, pray 
ihis Psalm reverently peven times, and you will be safe from all acci- 
dents and evil occurrences. 

Psalm 122. — If you are about to address a man high in station, 
repeat this Psalm thirteen times beforehand, and yon will be received 
graciously and find favor. Also, pray this Psalm each time that yon 
are present in church, and you will obtain a blessing. 

Psalm 123. — ^Tf your servant or journeyman has run away from 
yon. write this Psalm, together with his name, on a leaden or tin 
plate, when he will return to you. 

Psalm 124. —If yon are about to cross a swollen stream, or un- 
dertake a journey by water, pray this Psalm before entering the ship, 
and then you may commence your .journey without fear. 

Psalm 126.— Tf you are compelled to travel in a conntry, where 
you have avowed enemies whom you have reason to fear on account 
of threatened injury to yourself, then take, before entering the coun- 
try, both your bands full of salt, pronounce this Psalm seven times 
over it, and then scatter it into the air toward the four quarters of the 
globe, and by so doing, not one of your enemies will be able to bring 
any harm against you. 

PSalm 126. — Are you so unfortunate, that yonr children are taken 
away from you in their infancy, and that you are not able to raise any 
of them, then, when yonr wife again becomes pregnant, writ« this 
Tialm upon four amulets made out of clean parchment, aod ad4 to 



108 SIXTH AND SEVENTH BOOKS OF MOSES. 



the last line of each amulet the names of the following angels : Sinui, 
Siusuni, and Semanglaf, and afterward hide the amulets in the four 
walls of your house, when your child Will live. 

Psalm 127. — Write this Psalm upon pure parchment, place thia 
amulet in a clean bag, and hang it about the neck of a new-born son 
immediately after birth, and no evil will ever befall him afterward. 

Psalm 128.— Write this Psalm upon clean parchment, and hang it 
upon a pregnant woman, when she and the fruit of her body will 
always be secure from unlucky accidents, and she will have a fortu- 
nate confiuement. 

Psalm 129.— Whoever accustoms himself to repeat the Psalm daily 
after the morning prayer, will finally prepare himself to live piously 
and virtuously, and will be able to carry out many remunerative and 
good works. 

Psalm 130. —If you are living in a besieged city, to and from which 
no one can go without danger, and if you have urgent businetis, so 
that you feel constrained to venture on a journey, then, just as you 
are about to leave the city, pray this Psalm in a low and abjuring 
voice, toward the four quarters of the earth, and then you will be able 
to pass all the sentries without being seen or harmed. A beayy sleep 
will overcome them, so that they will not be conscious of your 
presence. 

Psalm 131* — He who is so strongly possessed of the evil spirit of 
pride that he regards all other people with scorn, but who, upon sober 
reflection, desires to occupy a middle path, if his intolerable pride 
would only permit him, is advised to pray this Psalm reverently 
three times daily, after the morning and evening prayer. His pride 
will receive a certain check. 

Psalm 132.— If. you have sworn to perform anything punctnally, 
and notwithstanding your oath you neglect to perform your obliga- 
tion, and in this manner have perjured himself, you should, in order 
to avoid a future crime of a similar kind, pray this Psalm daily witii 
profound reverence. 

Psalm 133.- Whoever prays this Psalm daily, will not only retain 
the love and friendship of his friends, bat he will also gain many 
more friends. 

Psalm 134. — This very short Psalm, consisting of oply three 
yerses, should be repeated by every learned man, and especially by 
every student before entering college. 

Psalm 136.— Whoever is desirous of repenting sincerely from tin, 
and of consecrating his life to the service of God, should pray thia 
Psalm daily after the morning and evening prayers, and then his heart 
and spirit will be daily renewed, and he will become iQore closely 
Qnite4 witU @od from da^ to day, ^». 



SIXTH AND SEVENTH BOOKS OP MOSES. 109 



Psalm ISft. — WhoBoever desires, on account of wilful sins and 
traDBgressions, to make a penitent confession of his misdeeds, should 
pray this Psalm beforehand, and then make his confession with m 
humble and broken heart and with great reverence, 

FMlm 1117.— The praying of this Psalm, it is said, will root out 
of the heart the mnst inveterate hate, envy and malice. 

Fudm 1S8.— Praying this Psalm, it is stated, will produce lovo 
and friendship. | 

Fudm 189.— This Paalnt should be prayed to increase and pre- 
serve love among married people. 

F8|]m 1M»— Praying iMs Psalm, is said to be a powerful means to 
rem^egrowing hatred between man and wife, 

Ptalm 141,— Whoever is often oppressed with heartfelt fears 
should pray this Psalm frequently. 

Fftafans 142 and 148.— Praying of the first of these two Psalms 
will cure pain in the thighs, and praying the other will remove tear- 
ing pains m the arms. 

Paalm 144.-* When anyone breaks an arm this Psalm should be 
prayed, and ihe perfect eure of the arm cannot be delayed or inter- 
rapted by natoward oiroamstancea. 

Psalm 145.— He who fears ghosts and evil spirits, shonld pray 
this Psalm in connection with the 144th, with reverence, for the 
praying of tiieie Psalms will drive away all ghosts and appaj^^tiona 
instantly. 

Psalm 148.— Whoever has been dangerously wounded by a sword 
or other deadly weapon, he shall, during the time he is receiving sur- 
gical assistance, pray this Psalm reverently daily, and especially 
when the wound is being dressed and the bandages renewed, and he 
will shortly find reaaon to rejoice in a perfect restoration from his 
injuries. 

Psfdm 147.— For,the cure of dangerous and deadly wounds, bites, 
stings of a salamander, lizard, snake, scorpion or other poisonous 
reptile, the earnest prayer of this Psalm is said to possess the same 
power of healing as the former Psalm, already described. 

Fudms 148 and 149.— These two Psalms are said to possess the 
desirable virtue of checking fire, when they are prayed iu childlike 
trust on the unfailing help of the Almighty. 

Psafan 150.— This happy Psalm of Praise shonld be uttered by j 
every God-fearing, thankful being, after having escaped a great dan- . 

SiTf or received a peculiar grace in answer to a prayer to the Lord of 
cists, and it should be repeated with a thankful heartHo His praise 
and giofy. 

5ND OF THE PSALMS. 



. no SIXTH AND SEVENTH BOOKS OF MOSES. 



SUPPLEMENT. 



Finally, the author adds the followiog as a supplement : 

I. - 

Whoever prays the five appended verses daily and hourly to God, 
will receive grace from God and man, and will obtain pruspcrity aiiU 
blessing in all his undertakings. 

The verses must be spoken in the following order : 

Psalm 121, verse 2 ; Psalm 66, verse 23 ; Psalm 37, verse 37 ; Ptttlm 
37, verse 3; Psalm 118, verse 13. 

II. 

A truly mysterious wonder-working' formula is contributed by the 
celebrated Kabbalist Raf Amram, which is said to possess the enptf- 
cial virtue to protect and defend him. who, after the morning prayer, 
prays it with proper reverence during a whole day of twenty-four 
houra^ whether at home or on a journey, from all evil power or iicci- 
dent, from robbery, murder, and injury by guns, or other ueHpouH. 
No man will be able to attack him or to injure him, and uu guu cuu 
harm him. This wonderful saying is as follows : 

See and know, that I am He I 1 am He, and besides me there Is no 
other God. I am He, who can kill and make alive ; I wound, and I 
am he 44)at can heal, and no one can escape my hand or ray power. 
For I stretch out my hand toward heaven (that is, J swear by heaven), 
and say : I am He that liveth forever. 

Animon, Animon, Alimon, Rirvtip, Taftianl The Lord can and 
will watch and keep. Amen Aflera man has uttered this three tim«*8 
in succession, and with it has kept in mind the three names of angels 
added thereto, he should say the following : Happy art thon pimple 
of God ! Who is like unt.o thee ; a people whose help is Jehovah. 
He is the breastplate of thy help, and the stron^r sword of thy pride. 
Thy enemies will deny themselves before thee (that is, will hide them- 
selves or retreat from thee), but thou wilt stand in their high pl«c«»s. 
Lord of the earth let it be aprreeahle to thy holy will to command 
thy angels to protect me and defend me in all my ways. Amen ! 

Remarks by the Tramlator. 

The above Hebrew words are R'lbbalistic names of angels, and are 
very hard U) understAnd, and yet harder to translate. Thu« for 
example, the letters of the word Alimon, mean Eel Leolam. J-ho- 
vah, Melech Waaed, Nelzach. that is, J»*hovah Is an eternal God I 
he is a victorious king to all eternity. This prince or king accordinpr 
to the belief of Kabbalists. is entrusted with the superin tendency of 
all weapons and guns in the whole world, for the letters of the woni 
Alimon, aocording to the signiQcation of numbers aggregate 137, »d4 



snrrH and b&vknth books of hoses. ill 

the two small words Klo Snyia, under which all kinds of guns and 
weapons are understood, likewise eontained, according to the signifi- 
cation of number, 1S7 letters, viz. : 

Aleph 1 Beth 20 

Lamed 80 Lamed 30 

Jod 10 Jod..... 10 

Mim 40 Zani 7 

Vav 6 Jod 10 

Nun 60 Jod 10 

— Nun 60 

137 — 

187 

According to this, there are under the power of this field-general 
all cannons, howitzers, mortars, gans, rifles, pistols, all lances, spears, 
sabres, swords, and dirks in the whold world, and whenever he thinks 
proper, none of these will be able tb do the least ham. Whoever, 
therefore, knows how to obtain the favor of the mighty Alemon, it 
will be very easy for him to make himself iuvnlnerable against gun- 
shot wounds and against ^arp instruments of all kinds. The words 
Reivtip and Tafthi are also full of mysterious meaning and are the 
names of two angels who are servants of Alimon. 

The letters of the holy name Animon, are contained in the words 
Ani, Nelech, Raaed, Ne-Zachim, that is, I am King from Eternity to 
Eternity I Generally this angel claims a mnch higher rank than the 
angel Alimon, for he is first named, and is called upon twice in suc- 
cession, through which he takes, aeeording to the signification of 
nnmbers 314, letters, or as many as the holy name of the Schadai, 
the name of the Almighty 



I here present yon (writes the celebrated Rabbi and great Kabbalist 
Moses, son of Nochman, who is also known as Ramban), a great and 
useful remedy, Leraue, Weacuo, Nirch, which means, that a man, 
(especially upon a journey) may see everything and yet remain invis- 
ible himself. It is said, that through this mysterious means a man 
may be able to see and know all watching or hidden enemies, perse- 
ciitorR. thieves, robbers and murderers, without being seen by them, 
and he may remain invisible to them. This means has been tried 
and tested, says the author, "and I have tried it myself on occasions 
and at places where my life and limbs were in danger, and at each 
trial, with the help of God, I escaped without injury. It is truly a 
blessed remedy ! you must know, however, that the power of this 
means will last only from the morning until after vespers, (evening 
prayer.) 

THE REMEDT IS! 

After you have ofl^ered your devoted traveling prayer to God. early 
belbre commeneinR: your journey, leave your lodging or dwelling, 
and when you arrive on the highway upon which you intend to 



112 SIXTH AND SSTESTTH fiOO^ OTM^^^. 

travel, stand still and cover your eyes with th« fingero of jour right 
hand in the following manner : Lay the index fioger «ii the rig^ eye, 
the midde finger on the nose, and the third finger on the Uftjeye^oand 
then say three times : Through the worci of Almighty God. 9ut then 
also th6 following passages from the holy scriptures, Genesis, ohap. i. 
verse 1: "In the beginning God created heaven- and earth.'* Deu- 
teronomy chap. xxxiv. and last Terse : ** And in allihat-mighiyhand, 
and in all the great terror which Moses showed in -the «ight of all 
Israel." Genesis, chap: xxxii. 1, 2 : '* And Jacob weot on' bis way, 
and the angels of God met him. And whenr Jacob raw them; be saiil, 
This is God's host , and he called the namQ of that place Mahanaim," 
that is, two hosts or camps, namely, God's- and his own. Deuteron- 
omy, chap, xxxii. 1, 2 : *' Give ear, O ye heavens, and I will speak ; 
and hear, O earth, the words of my aioatii. MydATtviiiefMV drop 
as the rain, my speech shall distil aa iho dewv ii§>tk» eijiiaU mXn v^oa 
the tender herb, and as the showers upon the igpa§»." Nufi^rs, 
chap. X. verse 35. And it came to |Mb8, wh«B thft«rk<Mt* forward, 
that Moses said, Rise .up, Lord, and let tiiin» eneaiies bersoattened, 
and let them that hate tboe flee before thee. And wb«B^it reetedfihe 
said, Return, O Lord, unto the many th^usanda of israel." Njiiab«rs. 
chap. ii. verse 6. " And his host, and those that were suaibered 
thereof, were fifty and four thousand and four huBdi'ed. All that 
were mustered of the oamp of Ephraim were a hmidtfed.-thoQsand, 
and eight thousand and a hundred throughout tbeir oriaicp^ and t^ey 
shall go forward in the third .rank." Here iollow sepr^ral auigle 
verses from the Psalms, namely : Psalm 4 6, 46 : *'Tbft God of- hosts 
is with us ; the God of Jacob is our refuge." *' I^ord oCWtsl bleared 
is the man whose dependeneo is up on thee." '^ He^p l4>rd I the Kkig 
will hear us, when we call upon him" *^ J«^Tab wiU give- Bright 
tinto his people, the Lord will, bless .his people in peace-" Ppalm 19. 
14 : '* Let the words of my mautht ^ud the meditation of my heart 
be acceptable in thy sight, O Lord, my strength and my redet^iper." 
And now take your fingers from your eyes, and repeat ilie followuig 
Psalms with devotion — Psalm 121 ; Psalm 67 and ^itahn-Ol — com- 
bined with the last verse of the 90th Psalm, and repeat the -last verse 
of the 91st Psalm twice. Have you strictly eomplM with all the 
instructions in the mighty protection of God, and yon ^may proceed 
securely and without fear, for no evil will befall yoa, and neither 
robbers nor murderers will attack you. 



Here is another mysterious means of protection for travelers fiir- 
nished by this author, but -in a different manner. If yon should see, 
says Ramban, in a dangerous locality, (for example, in forest, 
or wilderness.) heathens, robbers, or hostile troops approaching 
you, stand suddenly still, make a circle around you, and repeat from 
Kxodus, chap. xi. verse 8 : *' And all these thy servants shall come 
down unto me, and bow themselves unto me, saying, Get thee out, 
and all the people that follow thee, and after that. I will go out." 



fiom A^) siEsV^T^ Boolts 6f uokltk. 113 



ASTROLOGICAL INFLUENCE UPON MAN 

—AND— 

MAGICAL. CURES 

OF THB 

OLD HEBREWS. 



From Dr. Gideon Br^hee's work : " The Transcendental. Maggie and Magical 

Healing Art in the Talmud." Vienna : 1850.] 



AErrBOIiOOICAIi INIXTTENOES. 

Thst the Gosinos constitutes an organic whole, whose 8q;>arate 
parts ^»arate upon and in opposition to each other, was well 
known to tii« ancients. Man, as the highest individuality on the 
earth, which served the ancients as the centre of the universe, 

• refleets in his being as a microcosm, the macrocosm. The book 
of Jeziro (a division of the Talmud), accordingly parallelizes 
three factors of the Cosmos, namely, the earth, tima and man, 

> eorresponding with the cardinal numbers and the elements of 

- words (lett«»). Ja that place it is said : Three principal letters, 
Atoph, Mem, Schin, eorrespond in the earth with air, water and 
fire; in man with the breast, belly and head; in the year with 

- mild temperature, cold and heat. The seven compound letters, 
Beth, Gimmel, Daleth, Khaf, Pe, Besch and Tau corrrespond 

^ in the earth with Saturn, Jupiter, Mars, Bun, Venus, Mercury and 
Moon; in man with wisdom, riches, dominion r life, amativeness, 

' blessing of children and peace ; in the year to Saturday, Thurs- 
day, Tuesday, Sunday, Friday, Wednesday and Monday. The 
remaining twelve simple letters correspond in the world with 
^es, the Bull, the Twins, the Crab, the Lion, the Yii^in, the 
Balance, the Scorpion, the Bowman, the Goat, the Waterman, the 

• Fishes; in man, the organs of sight, hearing, smelling, speaking, 
. tasting, copulating, to put things in motion (the hands), to feel 

anger, to laugh, and to sleep ; and in the year to the twelve 
months. The Tali with the boundary of the earth, the book of 
Jeziro states further, is like unto a king upon his throne. The 
spheres of the years is like a king in the country ; the heart of 

- man is like unto a king in battle. 



114 SIXTH Ain) SflVSKTH SOOSfl Of ICC618. 

The Tali, the ecliptic, and the heart, are the points of concen- 
tration and digression of the primum mevens of the Makro and 
Microcosm. The Tali, already mentioned, is declared by all 
the ancients, and among others by Babbi Jehuda Hallawi, to be 
the Dragon known in astronomy which the Arabs call Bashar. 
(The supposition is that it is the eccentric orbit of the moon 
against the orbit of the sun.) The Gymnosdphists termed the 
distance of the moon at the point of her intersection in the 
ecliptic, Fatona Chandera : ** The offended dragon" which, how- 
ever, seems impossible, for the book of Jeciro gives the Tali as 
the primum movens of the whole universe. It would be more 
reasonable to understand by it an assiuned tone outside of the 
zodiac, on which account it appears like a king upon a throne 
who holds all the threads of the combined kingdom in his hands. 
Accordingly the Tali can be nothing else thfi^ the world serpent 
Beschat (Adischen Wasughl) of the ancient Hindoos, which served 
them as a symbol of the Divine protection and of eternity. 

We have much less to do with the question how man as the 
Microcosm, through his spiritual powers, which he can bring into 
action through his will and through the mighty word operates on 
the whole universe, than with the phj^sical and especially with 
the magical influence of the whole universe upon man as the 
part of nature. 

Even Babbi Jehuda Haleni calls attention to the wonderful 
phenomenon that even the elemente and powers of nature which 
contribute to the maintenance of the human oiganism which man 
receives within himself, transforms and assimilates io reproduce 
the wasted particles of his body, and by which ha preserves his 
corporeal integrity, that even these elemente after a cwtain cycle 
of years, will exercise on their part an iniml<^l and destrujO- 
tive influence upon the human oi^anization, Until man dissolves 
through an individual death, and he returns agiMn unto the ele- 
mente and chemistry of the general matter of ii'ature. Admitting 
this constant struggle of man with surroundiog/naiure, the book 
of Jeziro compares as already steted, the heart, as the fountain 
of life, to a king in battle, who in the beginning overpowers and 
subdues his enemies, but who notwithstanding, succumbs to the 
strife in the end. 

That the whole universe, the sun, the moon, and the rest of the 
planete and heavenly bodies exercise a certain influence upon the 
earth, and consequently upon man as a part of it, and thus pro- 
duce many and diversified effects, was no unconunon conclusion 
on the part of the anciente, for they were led to these conclusions 
by obvious visions and appearances, and they were oompelled t^ 
discover the sidereal influences by close observation. The moon, 
especially, with her periods of twenty-seven and twenty-eight 
days, made her influence upon man and his condition felt in an 
unmistekable manner. Among these may be classed, menstru- 
ation in women, the different phases of worm diseases according 
to the different phases of the moot), the increase and decrease of 



SIXTH XSD SEVENTH BOOKS OF MOSES. 115 

I I " > I ..II. 

certain ;^utaBeous diseases, etc., after these phases ; the influence 
of the moon upon certain bodily diseases. Beil mentions, that 
the indfluence of the moon in causing dysentery has been recog- 
nizecL by many eminent physicians, who, it is said, have observed 
that the attacks of dysentery are more frequent in new moon 
and full riioon than at any other periods. Others declare that 
I>estilence is miich more severe at the time of new moon. The 
Brahinins also give warning against the new moon. Kant says : 
"It is A strong argument in favor of the hypothesis, that the 
moon influences diseases, from the fact that the deaths from 
fever in Bengal were greatly multiplied during an eclipse of the 
sun, et6k, because the attraction of the moon at this time unites 
with tkat of the sun, whose power to operate upon bodies on the 
earth ha» been established beyond a cavil.*' Finally, belong in 
this place the critical days, and the moon's power of attraction 
upon travelers by night. 

The influence of the light of the sun and the moon upon hu- 
manity must have been evident in the earliest perio«| and it was 
soon admitted that it affected mightily both the well-being of 
man, and his frame of mind, as well as the exhibitions of the 
various temperan^pnts. This knowledge was extended by obser- 
vation of local diseases during the different seasons of the year 
and the changes in the weather, the beneficial effect of the rays 
of the sua in {minful and diseased parts of the body, and the in- 
fluenc«^of daytime upon births and deaths. Acknowledging the 
injurious effects of the sun and moon, the Psalmist says : *' The 
sun will not harmi by day, neither the moon by night." The Tal- 
mud ascribes healing powers to th e sun. Abail says :The pro- 
phet speaks of the healing sun, for the rays of the sun possess 
healing powers. ' The Talmud says : ** God hung a precious stone 
around the neck of Abraham ; all they that were sick and gazed 
thereon became well." But after Abraham died, God took the 
precious stone and hung it up in the sphere of the sun. 

But the Ancients also recognized a physical influence of the 
rest of the planets and the whole host of stars upon man. The be- 
lief that the heavenly bodi^ were gifted with life, and that they 
with being endowed with higher powers, could exercise an influ- 
ence upon man by means of mysterious magical influences could 
regulate his temperament, his disposition and his term of life, 
was spread from the Ganges to the Tiber and to the pillars of 
Hercules. The Talmud likewise teaches this astrological faith, 
with this difference, that the Israelite is placed under the imme- 
diate guidance of God, and notwithstanding the iron astrological 
necessity and predestination, concedes the possibility, that 
through the omnipotence of God good may be brought about in 
spite of the constellations. This is expressed in the Talmud by 
the words ; "The Israelite has no constellation." Kabbi Joham 
successfully establishes this fact against Babbi Ghanina, who 
asserts that, "Wisdom and riches are the gifts of the constella- 

Uoos;" tQV sa^s BabbI Joham, it is r^oordQ4 in Jeremiah 10, 2; 



116 SIXTH AND SEVENTH BOOKS OF MOSES. 

»■ n il ■ III! - I ^ 

" Be not afraid of the heavenly signs as the Heathens who fear 
them." Bab says: Abraham spake before God: Lord of the 
earth ! shall my servcmt be my heir ? €rOd said : No, thy son 
shall be thy heir. Abraham cmswered : My horoscope has shown * 
me that I shall be childless. Then spake God and said : Get 
thee away from thy astrology, the Israelite is not subjected to 
the constellations. 

On the writing table of Babbi Jeheschna was f oimd wril^ben says 
the Talmud ; " Whoever is bom on Sunday will be distinguished - 
above others." Upon this Babbi Asche says: Both Dime bar 
Kakustha and I were bom on a Sunday ; I became the principal 
of a school, and he became a captain of robbers.- Light and dark- 
ness were created on the Sabbath. He who is bom on Monday - 
will always be a passionate man, for on this day the waters were 
divided. Whoever is bom on Tuesday will become rich and - 
given 1R> pleasure; on this day all herbs were created. Whoever 
is bom on Wednesday will be wise and happy : on this day the * 
stars of the firmament were created. He who is bom on Thurs- 
day will be instantly employed in works of love. ' Whoever is • 
bom on Friday will become active in good works. Whoever is 
bom on the Sabbath will also die on the Sabbath, because the 
Sabbath was desecrated on his account. Baba, the Babbi Schila ' 
adds : He will be called holy. Ohancna said to his pupils : Gt> 
to the son of Levi, and say : Not the constellation of the day has 
an influence but the stars of the hour of birth. He that is bom 
under the influence of the sun is gifted with beauty, eats and 
drinks of his own possessions, but his secrets will become known ; - 
should he become a thief, he will be unlucky. If any one is bOm 
under the influence of Venus, he will become rich and voluptu- 
ous, because the (flre) of love is bom in him. He who is bom 
under the influence of Mercury will become enlightened and pru- 
dent, because Mercury is the secretary of the sun. He who is 
bom under the influence of the moon will learn to bear hard- 
ships. ■ He builds and moves in, moves in and builds, eats and 
drinks of the possessions of the stranger ; his secrets remain 
hidden, and as a thief he will be fortunate : he who is bom under 
Mercury will find all his plans perverted and defeated. The 
plans of others against him, however, will also be defeated: 
Whoever Is bom under the influence of Jupiter will become a 
just man. He who is bom under the influence of Mars will be- ' 
come a shedder of blood. Babbi Asche asserts this. He will 
either become a robber or a butcher. Abam adds, or a judge. 

We observe that the Talmud regards the sidereal nature of mail 
as a hypo-tatical being of itself. This siderealism, pre-existing 
in the constellation of man, he denominates Masol. The most 
distinguished persons were their own star, and thus, according to 
the Talmud, the star of the field-general Sisra was called Meroz. 
Judges 6, 23. The siderealism of the proselytes was present at 
Sinai. 

JJpoQ thQ 90Qste}Mon, sa^s BabSi depend— t^^ bl^gsin^ o( 



SIXTH AND SEVENTH BOOKS OF H06KL 117 

children, longevity, success in life. Job cursed hl& constella- 
tions.. Since the fate of man Is fixed beforehand by the constel- 
lation, no injury can take effect upon him, neither can an acci- 
dental death come upon him. If, therefore, a man meet serpents 
or scorpions by which he is attacked, if he destrpys them, then 
let him be assured that they were predestined to be destroyed by 
him, although he may regard the act as a miracle. 

Beings who are bom under the same constellation stand in 
close relation and magical sympathy with each other. The Tal- 
mud even sets up a problem from these premises as to whether 
such persons have the same marks, as moles, for instance. 

The conjimction of the planets, eclipse of the sun and moon, 
exercise a great influence upon vegetables and upon man. Samuel 
teaches when the spring equinox happens upon the hour of Jupi- 
ter, the strength of the fruit tree will be broken. Should the 
winter solstice fall upon the hour of Jupiter, then the grain will 
wither ; but with this the new moon must also fall upon the hour 
of Jupiter or the moon. The first hour of Saturday evening (be- 
tween six and seven o'clock) is that of Mercury. The second is 
that of the Moon. The third that of Saturn. The fourth that 
of Jupiter. The fifth that of Mars. The sixth that of the Sun. 
The seventh that of Venus. The eighth hour, again, is that of 
Mercury, etc. 

The Babbis teach : That an eclipse of the sun is an evil sign 
for all people. It is as if a king prepared a feast for his sub- 
jects, and placed before them a brilliant light; should he be an- 
gry with his subjects, however, he commands bis serviuits to re- 
move the light; in order that they might be in darkness. Babbl 
Meir taught, that eclipses of the heavenly bodies were an evil 
sign, for the Israelites especially, because they were accus- 
tomed to misfortune. If the master enters the school with a rod 
in his hand, who is afraid? only he who receives daily punish- 
ment. The Babbis teach, that an eclipse of the sun is an evil 
sign also for the rest of the nations ; an eclipse of moon for the 
Israelites, for they reckon their time from the moon and other 
nations from the sun. If the eclipse is in the East, it is an evil 
omen for the inhabitants of the East ; if in the western heavens, 
then it is an evil omen for the inhabitants of the West ; if in the 
middle of the firmament, it is a bad sign for all the inhaMtants 
of the earth. When the sun appears blood red it protends war. 
If the sun has a grayish appearance it is a sign of famine. When 
an eclipse occurs at sundown it is a sign that the Judgment is yet 
far off ; if at sunrise, it is an omen of the near approach of the 
Judgment. According to others, these omens signify the reverse 
of what is stated above. A general calamity never overtakes 
a people in which their heavenly prince (protecting spirit) does 
not suffer defeat with them. If, however, Israel walks accord- 
ing to the will of God, it will have nothing to fear of this kind. 

The Babbis teach further : On account of sin the sun will be 
df^|^.9Q^ wh^ the presiding judge diee^ and Is not properljr 



118 SIXTH AND SEVENTH BOOKS OF MOSES. 

mourned ; when a young woman in a city, who is engaged, cries 
in vain for help when violence is offered to her ; and on accoont 
of the simultaneous murder of two brothers. The other heav- 
enly lights will be darkened on account of the making of coun- 
terfeit money ; on account of false witness ; when forcible pos- 
session is taken of a stranger's property, or when fruit trees are 
unnecessarily cut down. 

To this belongs the dies nefasti, in r^ard to which we give the 
following passages from the Talmud : 

Samuel teaches, that the time for blessing is Sunday, Wednes- 
day and Friday. No man should allow himself to be bled on 
Monday or Thursday, for Mars says : Only he who can enjoy the 
savings of his parents should be bled on Monday and on Thurs* 
day, bscause on both these days the earthly and the heavenly 
courts are in session. On Tuesday a man should not be bled, 
because on this day Mars rules the hour. Baoht explains this in 
the following manner : Mars has the supervision over wars, pes- 
tilence and ail kinds of accidents. The paired (exact^ number is 
likewise an ominous omen, since with it the demons nave power 
(Pessach 110), and accidents are imminent. The order of the 
planets is : Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon. 
The order of hours in which they rule, b^ins with the creation 
of the heavenly lights, namely, in the first hour Wednesday (with 
US' between six a^d seven o'clock). In this hour Saturn rules, in 
the second Jupiter; in the third, Mars, etc., thus seven planets 
in- seven hours. This cycle continues forever. According to 
this order we find that the planets rule in the first hour of each 
night in the following order ; Mercury, Jupiter, Yenus, Saturn, 
S\m, Moon, Mars, namely, in the first hour at the dose of Sun- 
day. Mercury, the first hour -of ttie night on Monday; Jupiter, 
etc. According to this order, in the first hours of the week days 
ai-e ruled further by the Sun, Moon, Mars, Mercury, Jupiter, Ve- 
nus, Saturn. . The first hour, on Sunday morning is ruled by the 
sun ; the flfrst hour on Monday by the moon, and Tuesdjay morn- 
ing by Mars. Mars will rule again on the same day in the eighth 
hour, a direct hour. On other days his rule will not occur on a 
direct hour, but only during the night when it is not customary 
to be bled. Upon the remark of the Talmud that Mars rules in 
a direct hour on Friday, Baschi says : In the first hour on Fri- 
day Venus rules. This planet is followed in regular order by 
Mercury, Moon, Saturn, Jupiter and Mars. The last rules also 
in the sixth hour, upon follows the answer, that on Saturday 
many people are in the habit of being bled, and " God protects 
the simple." 

Samuel teaches further, that he who is the fourth, fourteenth, 
or twenty-fourth, cannot be bled with safety, that is, on a Wed- 
nesday fourth, fourteenth and twenty-fourth of the month. So 
likewise on a fourth, which has no four after it, that is, on a 
Wednesday after which no four days will intervene until new 
ixl90n. At new moon, ^^d tixre^ days thereafter, bleeding i^ 



arm AK1> S1SVSKTH &X)SS O^ MOSBd. 119 



enemrating ; on the third day after new moon it is known to be 
dangerous. 

OF MAGICAL REMEDIES IN GENERAL. 

As in the ancient world diseases were regarded as the work of 
the angry gods and malicious demons, so there were, as in the 
present day by nations In a state of nature, but few magical rem- 
edies employed to secure the assistance of demons or to render 
them harmless. 

Sanchuniaton declares that the children of the Kabirists could 
heal the yenomous bite by their songs. The Brahmins regarded 
diseases as a punishment for sins committed in the present life 
or in earlier life. The cures consisted of expiation through 
prayer, alms, exorcisms, but also rational means. The Vedas 
contain hymns and prayers, to which magical powers are as- 
cribed, and on this account they are used, without understand- 
ing them, as forms of exorcism. All diseases, says the Brah- 
min, are the result of evil demons, and can only be healed by 
purification, through sorcery. Ormiizd awakened the great 
prophet Horn, from whom all the magicians originated. He 
healed all diseases through the word of Ormuzd and by a plant 
that bears his name. Many cures, it is said in the ten books, 
are brought about by means of trees and herbs, others through 
the agency of the knife, others through the world, but perfect 
cures result only through the Divine Word. Even if the old 
Greeks cured with natural means, the common people still 
believed that a rapid convalesence was obtained through magical 
formulas, songs and incantations. The medical heroes of the 
Grecian primitive world were at the same time poets, lawgivers, 
generals and astronomers. 

Of the cures of spiritual men and prophets we have already 
spoken. The prophets were unanimous in applying natural means 
prayer and blessing. Babbi Jitzchak said : Four things destroy 
the evil passions of man, namely, alms, prayer, change of name, 
and repentance. According to other authors, also, change of 

Elace. Josephus writes in reference to king Chiskia, God gave 
im the power, through fervent adjurations, to reconcile the 
Deity, and to cast out the evil spirits which are the cause of 
evil diseases ; and this method of healing, continues Josephus, 
is the prevailing one among us at the present day. Josephus adds : 
I was an eye witness to a cure which the prophet Eleazar, in the 
presence of the Emperor Vespasian, performed upon a man pos- 
sessed of demons. He made use of a root that was recom- 
mended by King Solomon as being effectual against demoniacal 
disease, when the root was inserted into the nose of the patient, 
at the same time pronouncing the name of Solomon and the 
magical formula which this king taught. The Gnostics herein 
followed the example of the prophets. The theosophical-medical 
sect of the Escucans sought out the power of roots, herbs mid 



120 fflXTR AiffD mmtm books op moscs. 

■ .. I. ... I ... I.I I I I I IMI IM ■ . ■ , 

stones for healing purposes, and at the same time attempted to 
heal diseases by living a devout life and by a total surrender of 
themselves into the idea of God, and by this means they also 
sought to perform wonders. The substantial word of God, which, 
as a mark of preference is called the Angel, the Monas, World of 
Light, Bread of Life, First Bom of all Creatures, the Physician 
of all diseases, lives in the Epopts and causes them to partake of 
the Divine nature, so that they may heal diseases and perform 
wonders of all kinds. The magical Logos, who derives his 
analogy or origin from the exalted and holy word Oum of the 
Brahmins, we find again in the Book of Jeriza, where we read 
(1, 8) : "One, the Spirit of the Living God, voice and Spirit and 
Word." "And this is the Holy Spirit.'* TheDivine number, the 
Divine Word, the Divine Scriptures, says Babbi Jehuda Halcive, - 
in his illustration of the Book Jezira, is one and the same with 
the reality. That which God thinks and wills has at the same 
time reality. Only man makes a distinction between the will 
and the act ; with God these two are identical. Babbi Jehudah 
Halewi continues : " We can form some conception of this when 
we, in thinking of and pronouncing a name, at the same time 
form an image of the* subject named in our minds. Among the 
languages and writings this peculiarity may be noticed, that 
some specify the existence of things particularly, while others do 
so in a general manner. The holy language, however, with which 
God called the universe into being, demonstrates the prime ex- 
istence of all things with the utmost deiiniteness. Whoever, 
therefore, is acquainted with the original signification of the 
scriptures, and grasps with pure thought the existence of the 
thing intended, he can, in accordance with his thoughts and his 
will, will the things into being. Thorough knowledge of the 
holy word and of the transposition of its letters may, as the 
Talmud says, enable man to perform wonders and even create 
things. Babbi Jonathan says: "The time will come when the 
pious will bring the dead to life." Baha says : " If the pious de- 
sire to do so, they can create a world." It is reported of this 
Babbi th9>t he created a man, and of the Babbis Chanina and 
Oschaja, that they were occupied every Friday with the book of 
Jezira, and that they created a fatted calf which they consumed. 
Gechasie caused the golden image of the bull to speak, by im- 
printing upon his lips a "name." Solomon gave to Benajahn 
ben Jehojada a chain and a seal upon both of which he engraved 
a "name" with which to bind the demon king Asmedi. Of 
Bezalel, the builder of the temple tent in the wilderness, it is said : 
"He understood the transposition of letters by which heaven and 
earth were created." Abischai uttered a holy name, and thereby 
suspended David between heaven and earth. 

The word which expresses the being of the prototypes and the 
idea of the intelligentia may operate through these through the 
whole chain of being down to the most minute, causing changes, 
reYQrses and new creations, and may also conquer demons. 



.i 



SIXTH AND SEVENTH BOOKS OF MOSES. 121 



" Babbi Chanina bar Papi was required by a matron who became 
enamored of him, to fulfil her amorous desires. He uttered 
something, and his body was covered with scabs and boils. She 
also did something and he became whole ; then he fled and con- 
cealed himself," etc. 

But since there are holy words, whose literal ideas and their 
transpositions are countless modifications of existence, so there 
are also unholy words which give the prototypes of the dark side 
of the spirit world. And now, if the profane use of the holy name 
is forbidden upon pain of losing future happiness, so the use of 
unholy names, which Abraham transmitted to the^ children of his 
concubines is the most terrible, because they lead to the sins of 
idolatry, through which man acquires evil principles and becomes 
possessed of demons^ 

The Talmud, in general, forbids sorcery, heathen superstition 
and heathen usag^. To these belong the changing of wounds 
and injtiries, wit^ whichj notwithstanding the exor<38m» a verse 
of the Bible was made use of ; the charming of snakes and scor- 
pions. The following usages especially, were given as being 
heathenish. 1. To suspend the egg of a grasshopper on the ear 
to cure earache. 2. To carry the tooth of a fox to promote 
sleep ; the tooth of a dead fox was used to prevent drowsiness, 
and the tooth of a living fox caused sleep. 3. The bearing of 
a splinter from a gallows, to cure a wound caused by iron. 4. 
The proverb, *' Good fortune! and be notweary day nor night," 
probably a saying to obtain good luck. ** Gad means luck, and 
it is the name of the idol Belus (Isaiah 65, llj. 5. In order to 
obtain good luck the man assumes the name oi the woman, and 
the woman the name of the man. 6. The saying, ** Be strong, 
O my barrels !" to increase the wine blessing — Dan is the name 
of an idol. (Amos 8, 14.) 7. To have luck, people call to the 
male raven: "Shriek T* and to the female raven: ** Croak!" 
and turn unto me your tail for luck. 8. If any one says : •• Kill 
this cock for he crows late in the evening, or kill this hen, for 
she crows like a cock." 9. I drink and leave some over ; I drink 
and leave some over (so that the wine may increase.) 10. Who- 
ever dashes the shells of eggs against the wall (out of which the 
young chickens have already crept, so that they may not die.) 
11. He who stirs in a crock before the young chickens for the 
same purpose. 12. Whoever, for the same purpose dances before 
the chickens and counts seventy-one chickens. 13. Dancing 
during the preparation of a meal. To command silence during 
the boiling of the lentil. To cry out during the boiling of grain. 
To urinate before the pot to facilitate cooking. 

Rabbi Acha says : Before bleeding we should repeat the fol- 
lowing prayer : May It be thy will, O Lord ! that this healing 
operation may Hasten my convalescence, etc., for no one should 
seek the assistance of the physician, but should look for a return 
of health only to God. To this Alias objects, because Babbl 

Jtecbmael teotCb^ei ana bocnuee be deduce firom Ui« Thosa (Ss* 



122 SIXTH AND SEVENTH BOOKS OF MOSEB. 

odus 21, 19), The physician shall have an unconditional right to 
heal. The Talmud not only adopts this view of Alaie*8 but it 
forbade to dwell in a place where no physician could be met with. 
If again, on the other hand, we read in the Talmud that King 
Ohiskia, suffered the Book of Healing to be destroyed, and for 
this act was praised by the Babbis, then that book, as is supposed 
by, Maimonldes, contained simply superstitious astrological and 
idolatrous remedies, which the pious king sought to consign to 
oblivion, of which, however, a large portion found their way into 
the hands of the people, and in time also became a oommoii ben- 
efit to the more enlightened. 



OF THE MAGICAL CURES IN PARTICULAR. 



1.— -HEAIiINa BX AHUIiETS. 

Th amulet Kamea was used as a remedy against diseases and 
especially against sorcery. This amulet was either a written 
parchment, properly called Pitka, or a small bundle of plants. 
The words written on the amulet were of a diversified character ; 
among the contents, however, were to be found verses from the 
Bible. Proof ♦*♦ is called an amulet, since cures have been 
effected through it three times, whether it was written or whether 
it consisted of roots. In reference to the Sabbath (whether or 
not it might be worn on that day or not), it must still be regarded 
as reliable, because it was made and perfected by a oonnolBseur. 
An amulet may prove effectual in healing a human being, while 
it is of no effect in the case of an animal, because in man the 
constellation operates in conjunction with the amulet. If it is 
expected to be effectual, it must have reference to the name and 
number of the demon. Thus, for example, the demons of the 
caper-tree are called spirits ; of a service-tree, Schedim ; in the 
gardens, Bispe. At the caper-tree not less than sixty Schedim 
congregate, and the amulet must therefore have reference to this 
number. 

A string made of the seeds of the madder was hung upon 
children as a protection against certain diseases. The nurse of 
Abbaii taught him : Three grains will check the disease, five will 
cure, and seven will prove effectual against sorcery. Babbi Acha 
bar Jacob remarks : The last is true only when the bewitched 
person is not exposed to the light of the sun or mo«n, or to rain, 
and when he does not hear- the ringing of iron, the crowing of 
the cock, or the sound of footsteps. Babbi Nachmann bar Jits5« 

chak says that this remedy was already forgotten In bis time. 



^¥3 Am> h]m^& Boo^ 6£> ilodiEg. l^S 



2. — HEAIiINa BY Ghabms. 

The mirse of Abbaii taught him : "All numbering (naming ?) 
should be done in the name of the mother (N. son of B.), and 
all external passages must be made on the left side of the body. 
Abbaii 0ays fitrther : If the number is fixed it should be strictly 
. adhered to without deviation ; if the number is not fixed, it is 
forty^one. 

As anti-heathenish customs the four following things are 
allowed: .1. To place the splinter of a mulberry-tree or frag- 
ments of glass into the pot, in order to make the mess boil 
more readily. (The Babbis, however, forbade the fragment of 
glass on account of the danger of swallowing in with the food.) 
2. The drinking toast : Wine and life cheer the Babbis ! Babbi 
Akiba repeated this toast with every vessel of wine used at the 
marriage feast of his son. Against intoxication : Anoint the 
palms of the hand and the soles of the feet of the drunken per- 
son with a mixture of oil and salt, and say : As the ointment be- 
comes pure, so may the senses become clean ; or, lay the bung 
of a biorel in the water and say : As the bung becomes clean, 
etc. 

Charm against suppuration : say for instance, Bas, Basia, Mas 
Masia, Kas, Kasia, Scharial and Amarlia, the angels, who came 
out of the land of Sodom to heal painful boils. Let the color 
not become redder ; let it not spread further, let the seed be ab- 
sorbed in the bowels. And as a mule does not propagate its 
species, so may this evil be not propagated in the body of N., 
eon of B. 

Charm against small-pox: For example; Drawn sword and 
pointed sling. His name is not Jacob, the pain rages. 

Against being possessed, as follows : Cursed, crushed and ban- 
ished be the demon, by name Bar Tet, Bor Tama, etc. 

Charm a^^Eiinst injury inflicted by demons of by-places : Upon 
the head of the lion, and in the nose of the lioness, I found the 
demon Bar Schirk a Panda. I threw him into a fish-bed and slew 
him with the jawbone of an ass. 

To makeevU dreams good, three men recited certain consoling 
verses firom the Bible. ** Whosoever had a bad dream, should 
hasten in the morning, as soon as he awakens, to repeat a verse 
from the Bible, the coiftents of which should be favorable to 
him, and this must be done quickly, before a verse comes into 
the mind with an unfavorable meaning to him." 

He that is upon the point of entering a city and fears the evil 
look, let him put his right thumb in his left hand, and his left 
thumb in his right hand, and say: I, N. N., am of the lineage 
of Joseph, over whom the evil eye can have no power. He makes 
the glance of the evU eye bftrmleaa ; the tail of a fox was hun^ 

upoo the boree« 



•J * 

I ~i 

3. — Bemedies and Chabms against Sorcebt. 

Ben Asai says : Do not irritate your' anus while sitting down 
In order to obtain a passage from the bowels, tor he who does 
this will be attacked by sorcery, even though he were engaged in 
Bpain. If a man, however, has done so in a mistake, after an 
evacuation, let him pronounce the following charm : 

'* Ye cannot approach, neither Tachimnor Tachtum, not all 
of you, not any of you, neither the enchantment of the sorcerer 
nor the charm of the sorceress." 

Kabbi Chanina says : To drink one-eighth ounce of ass*s milk, 
which is forty days' old, is effective against the sting of a wasp ; 
one quart against the sting of a scorpion ; one-half quart against 
sorcery, and the drinking' of fluids that have been open and 
exposed. 

Babbi Jochanan said : A chief among witches told me : If you 
meet witches you should utter the following charm : ** Hot dirt, 
in perforated baskets, in your mouths, ye enchanting women. 
May your heads become bald; may the wind blow away your 
bread crumbs ; may it scatter your spices ; may the fresh saffron 
which ye have in your hands fly away. Witches ! so long as men 
were gracious to me, and I was careful, I came not in your 
midst ; now I did, and you are not agreeable to me." 

The Babbi taught : There are three things between which we 
should not pass, and so, also, that two persons walking side by 
side should not allow to come between them. These three things 
are — ^a dog, a palm, and a woman. Some add also a hog, and 
others, a snake. Should this happen notwithstanding, what shall 
a man do to escape uninjured? Babbi Papi says: **Bepeat a 
veree from the Bible. that begins and ends with the same letters." 

If women are seated facing each other on opposite sides of the 
street, there is no doubt that they are engaged in witchcraft. 
How shall a man escape them without injury ? He should avoid 
them and go another way. If this is not possible, then he shall 
take some one by the hand and pass by in his company. If there 
is no one at hand, he must say: "The demons of sorcery have^ 
already been killed by arrows. A rat Assia, Belussia, are the 
names of the demons. Baschi." 

The Babbis teach : A man should not drink water in the night, 
either from a stream or from water that is standing still. Who- 
ever does this, his blood be upon his own head, because by so 
doing he will render himself liable to become blind: How can 
we make drinking at night safe ? If there is some one present 
he should be awakened and addressed as follows: "I drink, 
water!" If you are alone, rattle with the lid of the drinking 
cup and;say to yourself ; * * N. , son of B., thy mother said to thee J: 
Guard thyself against Scbabriri, briri, riri, iri, ri, in a whit^ 
pitcher (Baschi), this is a magical charm." As the syllables ol 
the word Schabriri decrease, so the demon will withdraw. Tli< 
Targum of blindness (Genesis 19, 11), in Bchabriri, 



SIX'FH AKI> SEVENTH BOOKS OF MoSES. 125 

In reference to paired nnmbers, of which we have already 
spoken, Babbi Papa says: "Joseph, the Demon, told me that 
through two we kill, through tour we only inflict injury. In the 
number two the evil will follow, whether we have done a thing in 
r thift number intentionally or accidentally. In the number four 
only when the thing is done intentionally. If we have acci- 
9 dentally partaken of a meal or drank out of a paired plate or 
- i^tcher, number, how shall we avoid the fatal consequences ? 
We must take the thumb of the right hand into the left, and the 
thumb of the left into the right hand, and say : You and I make 
three. If answered, is returned: You and I make five. If we 
again hear the answer : You and I are six, we must again an- 
swer : You and I are seven. It happened that some one carried 
this on to the 101st time, until finally the demon burst with 
chagrin. 

IPPtlCATlOli OF THE CHARMS AND THE REMEDIES. 

We insert the passages oi the Talmnd which treat of the sub- 
• Ject, on account of their coherence, in all that extent, although 
' it may not properly belong in this place, becase in several cases 
in the following remedies the natural cures as well as the magical 
charms are prescribed, and because these passages from the 
Talmud otherwise offer many interesting matters. They treat of 
proceedings again snakea and other remarkable occurrences. 

He that has swallowed a snake, let him eat ivy and then walk 
three miles. Babbi Bime bar Asche saw a man who had swal- 
lowed a snake. Babbi Sime fell upon him like a warrior, gave 
him ivy and salt to eat, and then drove him three miles 
before him, when the snake came from him in pieces. Others 
state that Babbi Sime himself swallowed the snake, when the 
prophet Eli came in the form of a wild warrior, gave him ivy and 
Bait to eat, etc., etc. 

If a man be bitten by a snake, let him take seventy-nine hairs 
from the tail of a white she-ass, tie them with a silken thread, and 
he that is bitten sit upon them. The she-ass must, however, 
have been free from Trefa (an organic disease). An official in 
Pumbedithat was bitten by a snake. Sow, there were found in 
Pumbedithat thirteen bearing white she-asses, which were opened 
one after another, but all were found to have been afflicted with 
Trefa. It was also known that in a distant part of the city 
there was another she-ass, and messengers were sent to bring 
her. But meanwhile a lion had eaten up the she-ass. Then 
spoke Abaii : Perhaps the snake of the Babbins have bitten him, 
against the bite of which there is no remedy. The pupils an- 
swered, Yes ; so it is, master ; for when Bab died, Babbi Jitz- 
seckak bar Bina prohibited the use of myrtle and palm leaves for 
a whole year. This officer, however, paid no attention to this 
prohibition. 

If a soake should wind around a person, he should go into the 



water and take a basket which he should hold above the head of 
the snake, then lower the basket in such a manner that the rim of 
it shall come between him and the snake (to grasp the snake 
with the hands would be dangerous, because it might become en- 
raged and wound the person). When the snake is in the basket, 
throw it quickly into the water and hasten away. 

Should anyone be pursued by an angry snaite (where the snake 
follows the person by scenting his tracks) he should suffer him- 
self to be carried a short distance by a person, if any one should 
be present (through the stranger's foo^teps the snake will lose 
his tracks) ; if no one is with him he should spring across water 
or seat himself over a fountain. On the following night he should 
place himself upon four barrels, so that the snake cannot easily 
reach him, or let him rather sleep in the open air, so that it can- 
not come to him through the roof, then let him tie four eats to 
the barrels and make a noise with straw or bushes, so that the 
oats, when the snake comes, may fall upon her and eat her up. 

Should any one be pursued by a snake, let him seek safety be- 
tween two beehives. 

Babbi Jochanan says : The root-drink described in the Mischna, 
consists of Alexandrian gum, pulverized alum and fine saffron, 
each of the weight of a Sus (a small coin). To oure jaundice two 
of them are taken in beer. 

The following remedies are also recommended in cases of 
female weakness : Take the tops of three Persian onions, boil 
them in wine and let the woman drink of it, .at the same time 
saying to her : Becover from thy sickness ! 

Another remedy : Take a handful of caraway, a handful of saf- 
fron, and an equal quantity of foenugrek, boil them together in 
wine, and let the woman drink of it, saying : Becover from thy 
sickness ! 

Another remedy : Take sixty bungs of wine barrels, soak them 
in water, and give the woman of the water to drink, and say to 
her at the same time : Becover from thy sickness I 

Or, take a quantity of the growth of tendrils, boil them in 
wine, and let the woman drink of it, and speak to her as above. 

Or, take the plant that grows beside the thorn, and bum it to 
ashes. The woman should carry the ashes upon her person in a 
linen patch in the summer, or in a woolen patch in the winter. 

Or, dig seven holes In the ground, and bum in each of them 
young grape vines not over three years* growth. Let the woman 
take a cup into her hand^ and seat herself over the first hole 
and drink : then rise up and seat herself upon the second hole, 
etc., etc. Each time speak to her : Becover, etc. 

Or, anoint the lower part of her body with rose-water. 

Or, take a wreath of f eath«», burn them to ashes. These ashes 
the patient should carry in a linen bag In the summer, and in a^ 
woolen bag in the winter. \ 

Or, open a oaak of wine expressly for heri She sboal4 drink ^, 
0iuob wine. < 



SIXTH AND SEVENTH 300ES OF Mg(^ 127 
■ ^ 

Or, take a groin of barley that was fouira in the stable of a 
white she-ass. If she holds this one day in her hand (the right 
hand) , the ailment will cease for two days. If she holds , it 
during two days, It will cease for three days. If she holds it 
three days It will cease forever. According to others : if she 
takes one grain in her hand, etc. ; if she takes two grains in her 
hand, etc. 

5.— Magicajj Bemkdies AaAiNsr Yabious Dlsbases anb 

OONDITIONS. 

Abobttts — The actitee (eaglestone), rattle-snake stone-natone 
of retaining, remaining) was worn by women as a prevention 
against abortion. 

BiiOOD-IiETTiNa. — ^If you have eaten fish, you must not be bled 
on the following day. If you have been bled, you must not eat 
fish on the following day. On the third day both would be dan- 
gerous 

The Babbis teach : After blood-letting, a man must not, on the 
same day, drink milk, eat cheese, onions or vegetables. If a 
man, however, has eaten of these things, he should mix, says 
Abaii, one quarter measure of vinegar, and one quarter measure 
of' wine, and drink it. If a motion of the bowels ensues, the 
evacuation should take place without and on the east side of the 
town, for the exhalation of such is injurious. 

Diseases of the Eye. — The saliva of a first-bom on the male 
side (not of the female side) is effective in the cure of eye dis- 
eases. 

Bab says : A degenerate eye is dangerous to life, for the vision- 
power of the eye is closely connected with the pericardium. 

Bapid traveling impairs the sight of the eye ; but it may be 
restored by uttering the blessing of consecration of the Sabbath 
on Friday evening. 

Blindness. — Against blindness at night, take a string made 
out of the hair of an animal ; tie one end of it to the foot of the 
patient, and the other end to the foot of a dog, and then let the 
children make a noise behind the dog, and say : ** Hold the dog, 
fool the rock." Then take seven pieces of meat from seven dif- 
ferent houses, and let the inmates of each house hang a piece of 
the meat at the door-post of the patient. The dog must eat this 
meat In an open place. Then let the patient unbind the hair-line 
and let some one say ; Night blindness of F., son of B., leave N., 
son of B., and perforate the pupil of the dog. 

AaAiNsT Bat BijIndness.— -Take seven pieces of spleen from 
seven heifers, and lay them upon the vessel used by the physician 
to catch the blood when bleeding a patient. The patient must 
be seated In a chamber. A man must be stationed on the out- 
side, who must say: <* Blind onel give to me that I may eat." 
The patient answers: *'How can I open? Come in and eat!" 
After eating he must br^dk the plftte or he wlU himself become 
bUnd. 



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