The Sacred Magic of Abramelin the Mage

THE TWENTY-SIXTH CHAPTER.

To open every kind of lock, without a key, and without making any noise.

(1) To open doors.
(2) To open padlocks.
(3) To open larders (or charnel-houses).
(4) To open strong-boxes (or caskets).
(5) To open prisons.

26\1 SAGUB, A...., GOR.., U..DO, B...S

26\2 RATOK, AK..., T...., O..QU, K...R

26\3 BARIACA, A...Q.., R......, I......, AQ....., C......, A......

26\4 SEQOR, E...., Q.S.Q, O...., R.Q.S

26\5 LOHARAHOS, O........, H...Q...., A..Q..Q.., R........, A........, H..AQ...., O......LO, S.......S

Notes to chapter XXVI.

(a) The symbols of this chapter are manifested in part by the angels, and in part also by the evil spirits.

(b) AMAIMON and ARITON together perform the operations of this chapter.

(c) The familiar spirits cannot well execute the operations of this chapter.

(d) Touch the lock you wish to open with the side of the symbol which is written upon, and it will immediately open without noise or injury. When you wish to reclose it touch it with the side of the symbol not written upon, and it will refasten and shew no trace of having been opened.

(e) No. 1 consists of 14 squares taken from a square of 25 squares. SAGUB signifies "exalted" or "lifted up" (as an ancient portcullis might be).

No. 2 consists of 13 squares taken from a square of 25 squares. RATOK means "a confining chain wreathed or fastened round anything".

No. 3 consists of 15 squares taken from a square of 49 squares. BARIACA = "a place for food to be put".

No. 4 consists of 13 squares from a square of 25. SEQOR may mean either "to satisfy" or "to deal falsely," according as it is spelt with Q or K.

No. 5 consists of 25 squares from a square of 81.


THE TWENTY-SEVENTH CHAPTER.

To cause visions to appear.

(1) To make trellis-work to be seen.

(2) A superb palace.

(3) Flowering meadows.

(4) Lakes and rivers.

(5) Vines with their grapes.

(6) Great fires.

(7) Divers mountains.

(8) Bridges and rivers.

(9) Woods and various kinds of trees.

(10) Cranes.

(11) Giants.

(12) Peacocks.

(13) Gardens.

(14) Wild boars.

(15) Unicorns.

(16) Beautiful country.

(17) A fruit garden (or orchard).

(18) A Garden with all kinds of flowers.

(19) To cause snow to appear.

(20) Different kinds of wild animals.

(21) Towns and castles.

(22) Various flowers.

(23) Fountains and clear springs (of water).

(24) Lions.

(25) Singing birds.

(26) Horses.

(27) Eagles.

(28) Buffaloes.

(29) Dragons.

(30) Hawks and falcons.

(31) Foxes.

(32) Hares.

(33) Dogs.

(34) Gryphons.

(35) Stags.

27\1 SELAC, E...., L...., ARINE, C....

27\2 HESEB, EQAL., S...., E.G.., B....

27\3 AODONIA O..Q..., D......, OQ.L.QO, N......, I..Q..., A......

27\4 ATSARAH, TOALISA, SADORIR, ALOTOLA, RIRODAS, ASILAOT, HARASTA

27\7 SOREK, O...., R...., E..Q., K....

27\8 AKROPOLIS, K........, R........, O..Q....., P........, O....Q..., L........, I......... S........

27\6 SELEG, E..Q., L...., EQAQE, GELES

27\5* AGAMAGA, G......, A.....A, M......, A......, G....A., A......

27\9 CAIOT, A...., I.Q.., O...., T....

27\10 IAQEB, A...., Q...Q, E...., B.Q..

27\11 MELUNAC, E..Q..., L......, UQ....., N......, A....GE, C......

27\12 PERAC, EQ..., R...., A..Q., C....

27\15 DOBERAH, ORA...., B......, E......, R......, A...C.., H......

27\14 OLELAH, L....., E....., L....., A....., H.....

27\131 KIKAION, I...O.., K......, A......, I......, O......, N...... 1. Numbered in this order in the original MS.

27\16 MAKOR, A...., K...., O...., R....

27\17 MIGIRAS, I......, G......, I......, R.....Q, AMILESI, S....Q.

27\18 ESAHEL, S....., A....., H....., E....., L.B...

27\19 ARIEH, R...., I...., E...., H....

27\20 LIMIKOS, I......, M......, I..Q..C, K......, O......, SOKIM..

27\21 SASAS, ARI.., SIQ.., A...., S....

27\22 KIKIMIS, I..Q..., K......, IQ....., M......, IT.Q..., S...Q..

27\23 NESIKER, E..Q..., S......, IQ....., K......, E......, R......

27\24 DOBIH, O...., B...., I...., H....

27\25 FUFALOS, U......, F......, A......, L......, O....Q., S......

27\26 PARAH, A...., R...., A...., H....

27\27 GADESIR, A......, D......, E....Q., S......, I..Q..., R......

27\28 FANIN, A...., N.Q.., I...., N....

27\29 REEM, E..., EZ.., M...

27\30 AIIAH, IUSEA, I...., A...., H....

27\31 SUHAL, U...., H...., A..Q., L....

27\32 GIRIPES, I..Q..., R......, IQ...Q., P..Q..., E......, S.....G

27\33 ARNEP, R...., N.Q.., E...., P....

27\34 AIIAL, I...., I...., A...., L....

27\35 KELEF, E..Q., L.Q.., EQ..., F....

Notes to chapter XXVII.

(a) The symbols of this chapter are only manifested by the evil spirits.

(b) ORIENS, PAIMON, ARITON, and AMAIMON, execute the operations hereof by the means of their common ministers.

(c) The familiar spirits can to an extent perform the operations of this chapter.

(d) No especial instructions are given by Abraham regarding this chapter.

(e) No. 1 consists of 13 squares taken from a square of 25 squares. SELAC means "to cast down," "to cut down or fell" (as trees). Perhaps thus signifying the cut wood with which a trellis is made.

No. 2 consists of 13 squares from a square of 25 squares. HESEB may mean the environs of a place.

No. 3 consists of 19 squares from a square of 49 squares. AODONIA, from Hebrew root ODN "Eden, a delightful place, etc.".

No. 4 is a square of 49 squares. ATSARAH = either "a store-house or treasury" or "to flow," according to its derivation.

No. 7 (the order of the numbering of the squares is here changed) consists of 10 squares taken from a square of 25 squares. SOREK means "to wind about".

No. 8 consists of 19 squares from a square of 81 squares. AKROPOLIS is a Greek word signifying "citadel".

No. 6 consists of 18 squares taken from a square of 25 squares. SELEG = "snow," whence perhaps this should be numbered 19 instead of 6.

No. 5 consists of 15 squares from a square of 49. AGAMAGA = "pools of water" whence this should probably be numbered 4 instead of 5.

No. 9 consists of 10 squares from a square of 25 squares. CAIOT is probably from CHAIOTH = "living creatures". It may also mean a covert, where living creatures abide. Perhaps it should be numbered 20.

No. 10 consists of 11 squares taken from a square of 25 squares. IAQEB probably means a bird of the crane species.

No. 11 consists of 17 squares taken from a square of 49 squares. MELUNAC = "Thy dwelling-place," and perhaps this should be numbered 21.

No. 12 consists of 11 squares taken from a square of 25 squares. PERAC may mean "flowering gardens". Perhaps this should be numbered 13.

No. 15 consists of 16 squares taken from a square of 49 squares.

No. 14 is a gnomon of 11 squares from a square of 36 squares. OLELAH may mean "horned animals" or "tusked animals".

No. 13 consists of 14 squares taken from a square of 49 squares. KIKAION = "a place where gourds grow".

No. 16 is a gnomon of 9 squares taken from a square of 25 squares. MAKOR = "places digged".

No. 17 consists of 21 squares taken from a square of 49 squares. MIGIRAS = "a place where productive plants grow".

No. 18 consists of 12 squares from a square of 36 squares. ESAHEL = "rich".

No. 19 should probably be numbered 24. It is a gnomon of 9 from a square of 25 squares. ARIEH = "a lion".

No. 20 consists of 19 from a square of 49 squares. LIMIKOS = "savage (animals)".

No. 21 consists of 13 squares from a square of 25 squares. SASAS probably means "horses," and this square should probably be numbered 26 instead of 21.

No. 22 consists of 18 squares taken from a square of 49 squares. KIKIMIS = "thistles" and also "some kinds of flowers".

No. 23 consists of 15 squares from a square of 49 squares. NESIKER signifies fluids of various kinds.

No. 24 consists of 9 squares from a square of 25. DOBIH = "a bear," and should evidently be otherwise numbered.

No. 25 consists of 14 squares from a square of 49 squares. No. 26 is a gnomon of 9 squares from a square of 25 squares. PARAH = "a heifer", but also "fruit, produce".

No. 27 consists of 15 squares from a square of 49.

No. 28 consists of 10 squares from a square of 25. FANIN is probably from BN, and meaning "towns and villages," whence this should probably be numbered 21.

No. 29 consists of 8 squares from a square of 16. REEM "unicorns", and also beasts of the beeve kind, buffaloes, etc. Perhaps this square answers for 15 as well.

No. 30 consists of a gnomon of 13 squares from a square of 25 squares. AIIAH = rapacious birds.

No. 31 consists of 10 squares from a square of 25. SUHAL means "a blackish lion," whence this square should be numbered 24 probably.

No. 32 consists of 18 squares from a square of 49. GIRIPES may mean "small beasts that run swiftly".

No. 33 consists of 10 squares from a square of 25. ARNEP should probably be ARNEB. It means "a hare," whence this square should perhaps be numbered 32.

No. 34 is a gnomon of 9 squares from a square of 25. AIIAL probably means "wild goats".

No. 35 consists of 12 squares from 25. KELEF = "a dog," whence this Square should probably be numbered 33.


THE TWENTY-EIGHTH CHAPTER.

To have as much gold and silver as one may wish, both to provide for one's necessities, and to live in opulence.

(1) To have coined gold.
(2) To have coined silver.
(3) To have silver in small coins.
(4) To have small change in copper (or bronze).

28\1 SEQOR, EQAMO, Q.S..Q, O..Q., R.Q..

28\2 KESER, E...., S...., E...., R...K

28\3 PESEP, EQ..., SOROS, EMOQ., PES..

28\4 MATBA, A...., T...., B...., A....

Notes to chapter XXVIII.

(a) The symbols of this chapter are manifested only by the angels or by the guardian angel.

(b) ORIENS alone performs this operation.

(c) The familiar spirits can to an extent perform the operations of this chapter.

(d) Place the symbol of the money you require in your purse, let it remain there for a short time, then put your right hand into your purse, and you will there find seven pieces of the class of money you have wished for. This operation should not be performed more than three times in the day. The pieces of money you do not use will disappear, which is why you should not ask for several kinds of money at the same time. And if you spend it, both you and those into whose hands it passes will find it genuine. In another place Abraham says, that once only in your life you may ask your guardian angel for a large sum of money sufficient to represent a fortune; and that he himself had done so and obtained his request.

(e) No. 1 consists of 17 from a square of 25 squares. SEQOR perhaps here means money.

No. 2 consists of 10 squares from a square of 25. KESER may mean "a collection or heap".

No. 3 consists of 19 squares from a square of 25. PESEP should be probably BESPR = "much, many".

No. 4 is a gnomon of 9 squares from 25. MATBA probably means "let it be forthcoming, bring forth".


THE TWENTY-NINTH CHAPTER.

To cause armed men to appear.

(1) To cause an army to appear.
(2) Armed men for one's defence.
(3) To cause a siege to appear.

29\1 MACANEH, A......, C......, A......, N......, E......, H......

29\2 MAHARACAH, A........, H........, A........, R........, A..Q....., C....Q..., A........, H........

29\3 METISURAH, E..Q....., T........, IQ......., S........, U......Q., R........, A....Q..., H........

Notes to chapter XXIX.

(a) The symbols of this chapter are manifested in part by the angels, and in part also by the evil spirits.

(b) ORIENS, PAIMON, ARITON, and AMAIMON, execute the operations hereof by the means of their common ministers. PAIMON also performs this operation alone.

(c) The familiar spirits cannot well execute the operations of this chapter.

(d) No especial instructions are given by Abraham regarding this chapter, by which Abraham says (in the first book) that he himself had caused armed men to appear.

(e) No. 1 is a gnomon of 13 squares from a square of 49 squares. MACANEH = "an encampment".

No. 2 consists of 19 squares from a square of 81. MAHARACAH perhaps means "an ambuscade".

No. 3 consists of 21 squares from a square of 81 squares.


THE THIRTIETH CHAPTER.

To cause comedies, operas, and every kind of music and dances to appear.

(1) To cause all kinds of music to be heard.
(2) Music and extravagant balls.
(3) For all kinds of instruments to be played.
(4) For comedies, farces and operas.

30\1 NAGINAH, A....M., G...G.., I......, N.Q...G, A......, H...Q..

30\2 MEKOLAH, E......, K......, O......, L......, A......, H......

30\3 NIGIGIN, I......, G......, I......, G......, I......, N......

30\4 MACASEF, EFARUSE, CAL...., A......, S......, E......, F......

End of the Symbols1

1. In the original MS. these words "Fin des Signes" are written in this manner across and within the two last Squares.


Notes to chapter XXX.

(a) The symbols of this chapter are manifested only by the evil spirits.

(b) MAGOT performs the operations hereof.

(c) The familiar spirits can to an extent perform the operations of this chapter.

(d) No especial instructions are given by Abraham regarding this chapter.

(e) No. 1 consists of 18 squares from a square of 49 squares. NAGINAH = a stringed instrument".

No. 2 consists of a gnomon of 13 squares from a square of 49 squares. MEKOLAH = "singing".

No. 3 is a gnomon of 13 squares from a square of 49 squares. NIGIGIN = "musical instruments," probably.

No. 4 consists of 21 squares from a square of 49 squares. MECASEF means "enchantment".

This finishes the list of symbols set down by Abraham the Jew, the which I have given in their entirety; but I must of my own initiative warn any who may endeavour to use these signs, that unless animated by the purest and best motives they will find them react terribly against them; and that, if the preliminary period of six months' preparation advocated by Abra-Melin be not observed, the symbols will be practically worthless in their hands; for, as will be observed, the names in the squares for the most part are simply the statement of the ends desired to be accomplished thereby.

Finally, I will quote the following passage from the Key of Solomon the King --

"ACCURSED BE HE WHO TAKETH THE NAME OF GOD IN VAIN! ACCURSED BE HE WHO USETH THIS KNOWLEDGE UNTO AN EVIL END. BE HE ACCURSED IN THIS WORLD AND IN THE WORLD TO COME. AMEN. BE HE ACCURSED IN THE NAME WHICH HE HATH BLASPHEMED!"

ESSENTIAL REMARKS UPON THE FOREGOING SYMBOLS.

It is certain that among all the symbols which I have hereinbefore written down there be many which one can employ for evil (purposes); and I avow that (at first) I intended not to give them here at all; but thereafter I did make reflection in myself that I was working no evil; for often the secret judgments of God permit disgrace, hindrances, infirmities, and other vexing accidents to happen unto mortals, either to awake them from the

1. In the original "Qua Diem neplaise." The parenthesis is put by Abraham the Jew.

lethargy wherein they be sunk so that they recognise not their Creator, or else to give them an opportunity by their afflictions of increasing their merit. And although God can in no way do evil, but always good, nevertheless we cannot deny that occasionally He permitteth the Secondary Causes to act. Now the executioners and executors of the divine justice be the evil spirits. Whence I conclude that although it may be in no sense advisable to work operations for evil, yet that there may arise, however, certain cases which do admit of and permit the same; as (for example) when it is necessary to save and defend one's own life, or to avert some great scandal or evil, or to prevent offensive acts which might be done against oneself, or to displease God and hurt one's neighbour, as well as in just wars, and other like cases. Yet it is always best in such instances to govern yourself according to the counsel of your holy guardian angel. I have also written these for the reason that God hath given unto Man free Will both in merit and demerit; for, further, having finished the operation, if thou shouldest wish (which I pray God not to permit)1 to operate for evil and to abuse the grace which God hath granted thee, the spirits would be only too ready to give and manifest unto thee the symbols, and will grant willingly unto thee all that thou shalt demand of them. Concerning this matter I repeat unto thee, fear the Lord, love him, and respect his commandments with a good heart, and thou shalt live happy and contented upon Earth.

If thou considerest maturely what be the essential points of this operation, thou shalt find that the first point is to make a firm, veritable, and real resolution to live in a truly edifying condition of modesty, and in retirement, as far as it shall be possible for thee so to do. For solitude is the source of many blessings, such as, to give oneself up to prayer, and unto the contemplation of things divine; to flee evil conversations and occasions of sin; to live in oneself; and to accustom oneself to continuing a life of such regularity. For if one were to go to present oneself before a king, what would one not do to appear before him with splendour and magnificence; and what diligence and care would not one put in practice to prepare oneself hereunto. Now we must understand that the enjoyment and vision of the angels of the Lord be infinitely above the princes of Earth, who in fact are but a vanity, a shadow, and vile dust of Earth. Now if to please these mortal princes one would almost commit idolatries; what ought one not to do to appear before the holy angels of God who represent the grandeur of the majesty of God. Let each one hold for a thing, sure and certain that the grace which the Lord granteth unto us in giving us this sacred science by the means and intermediation of his holy angels is so

It is certain that having obtained this sacred wisdom thou mayest dispose of it and communicate it unto three friends; but thou must not exceed this sacred number of the ternary, for in such case thou wouldest be altogether deprived of it. One of the most meritorious deeds in the sight of the Lord, is to share with one's neighbour the goods which God hath given unto us; yet must we take note of that which God commanded unto Moses, when he ordered him to give the operation unto Aaron his brother, namely that he should receive as the symbol of an offering ten golden florins, the which he should distribute unto seventy-two poor persons with his own hands, obliging them to repeat the Psalms which I have already mentioned in the second book, and which should be of the number of seventy-wwo. For if he who receiveth this operation should not perform this alms, the operation would be void of value for him. Thou, not yet having the authority to give it, without having received the ten golden florins, thou must act like Moses, unto whom the Lord granted it on this condition, for him to give it unto his brother Aaron.

I have also described the precautions which we must take before granting this sacred science unto any; and I repeat here that at least six months should transpire during which we should frequently test, and seek by conversations to sound, the inclinations of him unto whom we may be willing to give it; so as to know whether he be a reliable person, and also the object for which he demandeth and is anxious to obtain this Science. Now shouldest thou perceive that such an one is light and inconstant, and that he hath only vague ideas, and habits and manners which be not good, then shalt thou temporise with him for a time, so as to bring up causes, occasions, or pretexts, so as not to give it unto him, even shouldest thou already have promised it to him. For it is better to undergo the displeasure of a mortal man than that of an eternal God, from whom thou hast received so great a grace. I have, however, myself made trial hereof, for to my great wonderment (once upon a time) when I was thinking that I was putting it to good use in giving it unto a certain person for whom I had great respect; God himself intervened and did not permit my intention to be carried out, for that person began of his own accord to wonder whether the matter were true or no, and he doubted it much, believing that it was a fable, and did not have an entire faith therein; and he made me comprehend by his discourse that he was not such an one as I had thought. Furthermore it happened that he fell dangerously ill, and I in my turn was reprimanded by my Angel who blamed me for the choice I had made. The whole machinery of the Universe is maintained by faith; and he who believeth not, suffereth the chastisement of his perfidy both in this world and in the next. I could here say much more relating to our own selves, but as thou wilt have to pass under the influence (2) of thy holy guardian angel, thou wilt be sufficiently instructed in his own good time, and by himself, concerning these matters which be both delicate and to be jealously guarded. (3)
The Evil Spirit is so subtle, so keen, and so cunning, that that which he cannot obtain at the time of the Conjuration, he will seek to have on other occasions in offering thee his services. This is why the very first action to take especially with thy familiar spirits, should be to command them, never to say anything unto thee of themselves, but only to speak when thou shalt interrogate them, unless it were to warn thee of matters which concern either thine advantage or thine hurt. For if thou dost not limit their liberty of speech they will tell thee so many and so important things, that they will completely overcloud (4) thine understanding, and thou wilt not know what to believe, so that in the confusion of ideas they could make thee prevaricate, and perhaps fall into irretrievable error. Never make thyself to be greatly entreated in any matter wherein thou canst aid and succour thy neighbour, and do not wait until he demandeth assistance from thee, but seek to know to the full his need even though it be concealed, and give him prompt aid. Also trouble not thyself as to whether he be Turk, pagan, or idolater, but do good unto all those who believe in a God. Be especially charitable towards those who are in extreme want, prisoners, or sick, and let thine heart be touched, and succour them generously; for God taketh pleasure in beholding the poor succoured.

2. In the original "Passerpar les mains de"; = "pass through the hands of" but this translation would sound somewhat undignified.

3. In the original "Qui sont jalouses et delicates"

4. In the original "Quils tofusqueront Lentendement," literally, "they will obfuscate thine understanding".

In the twenty-eighth chapter where it is treated of the way to have silver and gold sufficient to supply one's needs on occasion; thou must know that the quantity of gold or of silver of which thou hast then actually need, will be at once brought unto thee, and thou canst use it for this occasion only. And if thou usest it not within the twenty-four hours, this sum will disappear and thou wilt no longer be able to avail thyself of it. Think not, however, that this gold is but a phantasy, for if thou effectually expendest it, and dost not endeavour to hoard the same, he who shall receive it from thine hands can enjoy the same and expend it according unto his desire, and the money will be real both for him and for others.

For once only mayest thou demand of thine holy angel the amount of gold and of silver which thou shalt judge suitable unto thine estate and conditions. My possessions were few, and I demanded of mine angel three thousand thousand golden florins, (5) and they were granted unto me. Later I made such good use of the sacred science, and I understood so well how to augment my goods, that at the present time, after having married three daughters unto each of whom I gave a hundred thousand (golden florins), as thou wilt see by the testament which I have made, I am leaving in current money more than a million golden florins, besides a large quantity of very valuable furniture. Had I been of noble birth I might have demanded much more and have profited less. When anyone demanded of me: "Eh! How have you managed to gain so much?" I would reply thereto that it is a fine thing to know by certain knowledge how much such or such a thing is worth here, and how much it is worth elsewhere, that this year, wheat, barley, and other crops, will be cheap in Italy, and dear in France, etc., etc.; and that commerce well managed, enricheth any one.

5. In the original, "3000 mil florins dor".

As for what concerneth the manner of treating and commanding the spirits, it is an easy thing unto whomsoever walketh by the proper paths; and it is a very difficult thing for whomsoever through ignorance submitteth himself unto them. I have heard say that there be some men who pass for being famous herein, such as a certain blind man D'Acali, a certain Bearli, a Peter D'Abano, (6) and many others. Ah! how many of them do but deceive themselves! I do not say that these men did not perform extraordinary things; but it is necessary to note their manner of working, for their science is imperfect, and their authority proceedeth not from God by the intermediation of his holy angels, but proceedeth directly from express pacts made with the Devil, (7) and (acteth) by means of consecrated books full of thousands of diabolical conjurations and impious Exorcisms; in one word things which be contrary unto the commandments of God and the peace of men. And with all this their operations be destined for certain times and hours, and finally the demon carrieth away with him their miserable Souls, which thing arriveth only too often. And yet it is the science of these persons which causeth them to pass for famous wise men.

6. Yet Peter of Abano or Apona is always considered to have been a great and powerful magician.
7. I cannot possibly see that the well-known Heptameron, or Magical Elements of Peter of Abano in any way counsels pacts, or deserves the above severe speeches of Abraham the Jew.

In the first book I have made mention of those whom I had encountered in my journeyings in Europe. The true commandment is that which dependeth from God, and in which there is no dependence placed on any spirit imaginable, for in employing them, if you make unto them the least submission, the slightest prayer, or honour, you are rendering yourselves their slaves, and they are in no way submitted unto you. The spirits have so great knowledge that they comprehend very well by our actions what dispositions we have, and understand our inclinations, so that from the very beginning they prepare the way to make us to fail. If they know that a man is inclined unto vanity and pride, they will humiliate themselves before him, and push that humility unto excess, and even unto idolatry, and this man will glory herein and become intoxicated with conceit, and the matter will not end without his commanding them some pernicious thing of such a nature that ultimately thence from will be derived that sin which will make the man the slave of the demon. Another man will be easily accessible to avarice, and then if he take not heed the malignant spirits will propose unto him thousands of ways of accumulating wealth, and of rendering himself rich by indirect and unjust ways and means, whence total restitution is afterwards difficult and even impossible, so that he who is in such case findeth himself ever the slave of the spirits. Another will be a man of letters; the spirits will inspire him with presumption, and he will then believe himself to be wiser even than the Prophets, furthermore they will endeavour to lead him astray in subtle points in matters appertaining unto God, and will make (that man) fall into a thousand errors, the which afterwards when he wisheth to support he will very frequently deny God, and his high mysteries. The causes and matters whereof (the spirits) will make use to cause a man to waver are infinite, especially when the man attempteth to make them submit to his commands, and this is why it is most necessary to be upon one's guard and to distrust oneself.

The true Commandment will be that which will be given when he who commandeth shall have maturely reflected and considered who he is in himself, and who he is who should serve and obey him. And if a mortal man not having on his side the support of the power and will of the Lord shall have sufficient force to command the spirits and to constrain them to obey him; (they, namely) who have the same virtue and power, which God hath granted unto them, they having lost nothing hereof; and they also being spirits from God and herein differing from thee who art drawn from the mire, as gold is from lead; and that their sin is notorious, for the which they were chased from Heaven; figure also unto thyself, that a Spirit which of his own nature is all vanity, would not be likely to submit himself unto thee without a superior force (compelling him), neither would he wish to obey thee nor to serve thee. (8) He who shall reflect and reason upon these particulars will know that all things come unto us from God, and that it is he who wisheth and commandeth that the evil spirits should be submitted unto us.

8. This whole sentence is most confusedly worded in the original, and I have endeavoured to render it as literally as circumstances would allow.

If then all things depend from the Lord, upon whom wilt thou, man, base thyself so as to be capable of thyself (alone) to dominate the spirits? It is certain that such an enterprise cannot succeed without the loss of thine own soul. Then it is by the virtue of that God Who hath submitted them under thy feet, that thou shalt command them, as will be precisely ordained unto thee by thy holy angel. "Donec ponam inimicos tuos scabellum Pedum tuorum." "Until I shall make thy foes thy footstool." (Ps. 109:1.) Also do not familiarise thyself with them; for they be not little pet dogs. Adopt a serious tone and an air of authority, make them obey thee, and be well ware of accepting the least offer which they shall make unto thee of themselves; and treat them as their master, also without occasion thou shalt never molest them, and order them to execute thy commands from point to point without adding or diminishing in any way imaginable. And when thou canst employ inferior spirits (in a matter), thou shalt in no way make thy requests unto the superiors. Also seeing that all have not the same powers, thou shalt take heed not to command unto one (spirit) a thing appertaining unto (the office of) another; and because it would be impossible for me to here write down in full the quality, virtue, and office of each spirit, thou shouldest search this out for thyself and sharpen thy faculties; and in the first demand which thou shalt make unto the four spirits (who are) the supreme princes, and unto the eight sub-princes; thou shalt demand the most skilful of the spirits, of whom thou shalt make a register for convenience of the practice which I describe unto thee in this third book where also thou wilt find the symbols of many spirits.

But seeing that the subjects of various erring humours (of mind) and other occasions which arise daily be diverse, each man will procure for himself those (spirits) which be of his nature and genius and fit for that wherein thou wouldest employ them. (9) And when thou shalt find an extreme resistance unto operating, on the part of any spirit, after that thou shalt have given him the necessary instructions, and that he cannot execute that which thou hast commanded him; in such case thou shalt convoke the superior spirits and demand of them others which may be better capable of serving thee in thy need. And in all cases thou shalt avail thyself of the power and command of thy holy angel.

9. This whole sentence is most confusedly worded in the original, but I have endeavoured to render it as literally as possible.

Keep ever continually before thine eyes the fear of God; and seek to obey his commandments, and those of thy holy angel, ever retain in thine heart his holy instructions; never submit thyself unto the evil spirits in the slightest degree even should it seem to be to thine own advantage and unto that of thy neighbour (so to do). For the rest, be certain that they will obey thee so perfectly and really, that there will be no operation however great or difficult it may be, that thou shalt not bring unto a glorious termination, the which I myself also have done. As regardeth the service which thou shouldest render unto thy neighbour in his necessities, thou shouldest perform it with zeal, and in no sense wait for him to ask it of thee, and seek also to comprehend his needs unto the uttermost, so as to be able to take sound action (therein). Thou shalt take heed to succour the infirm and the sick and to work for their healing; and see that thou dost not good works to attract praises and to make thyself talked of in the world. Also thou mayest make semblance of performing (thy cures) by prayers, or by ordinary remedies, or by (the recital of) some Psalm, or by other like means.

Thou shouldest be especially circumspect not to discover the like matters unto reigning princes; and in this particular thou shalt do nothing without consulting thy good angel; for there is a certain generation which is never contented, and besides that which ariseth from simple curiosity, these princes regard such (action) as a duty and obligation. Also it is a certain fact that he who possesseth this Sacred Magic, hath no need whatever of them. Further they are naturally inclined to ask of thee always things prejudicial, the which if granted by thee would offend the Lord, and if not they become your declared enemies. Now my opinion (is that it) would be always (preferable) to render them what services you can from a distance.

There is nothing which is so pleasing unto the angels as to demand knowledge from them, and for my part I think there is no greater pleasure than that of becoming wise when one learneth from such masters.
I both have exhorted, and do exhort unto a solitary life, (10) which is the source of all good; it is true that it is difficult to accustom oneself thereunto; but once thou shalt have obtained the sacred science and magic the love for retirement will come unto thee of thine own accord, and thou wilt voluntarily shun the commerce with and conversation of men; for the pleasure and contentment thou wilt enjoy when thou shalt be the possessor of this science will be so great that thou wilt despise all amusements, excursions, riches, and every other thing however attractive such may be.

10. Yet apparently Abraham himself led anything but a retired life, being mixed up in most of the leading political events of his time.

For once only will it be permissible to obtain property and goods proportionate unto thy degree and estate; the which afterwards are to be used by spending them liberally for thine own needs and those of thy neighbour, sharing with him in his necessity the good things which God shall have given (unto thee); for he who should employ these for evil ends shall render himself incapable of obtaining from God any other grace and benefit.

The child which one should choose for greater surety and  success in (the acquisition of) this sacred science should be born of a legitimate marriage, and its father and mother should be also legitimate. It should be from six to seven years of age, vivacious, and witty; it should have a clear speech and pronounce well. Thou shalt prepare it some time before commencing the operation and have it ready when the time requireth. I myself am of opinion that there should be two (children) in case of any accident which might happen, through sickness, or death, or other like (hindrance). Thou shalt gain it over to thee by giving it puerile things to amuse it, and have it ready when necessary, but in no way tell it anything of what it is to serve for, so that if it be questioned by its parents it can tell them nothing. And if it be a well-behaved child, it is all the better. We may be certain that by this means we can arrive at the possession of the Sacred Science; for where he who operateth faileth, the innocence of the child supplieth (that which is wanting); and the holy angels are much pleased with its purity. We should not admit women into this operation.

(11) apparently, not to use a woman in place of the child.

All the clothes and other things which have been used during the period of the six Moons, you should preserve, if you intend to continue in the same house wherein thou hast performed the operation, because they be always good. But if thou dost not intend to use them more, nor yet the oratory, thou shalt burn them all, and bury the ashes in a secret place.

It is now necessary to give unto thee a little light, and declare unto thee the quality and value of the spirits, and in what thou canst exactly employ them with surety of success. Thou must however take note that each Spirit hath a great quantity of Inferior Spirits which be submitted unto him. Also I wish to say that as regardeth things base, vile, and of little importance the Superior Spirit will not execute them, but will cause them to be executed by his Inferiors with all punctuality. And this mattereth not unto him who operateth provided that his commands be fulfilled, and that he be punctually obeyed.

THE ORDER OF THE FIRST HIERARCHY. (Seraphim, Cherubim, Thrones.12)

12. These and the following titles of the hierarchies are usually ascribed to the good angels; but sometimes are also employed to designate grades of the evil and fallen angels as well.

The spirits of the Seraphim serve to make thee respected and loved for works of charity, for that which regardeth honours and other similar things. In matters of great importance they themselves act; but for matters base and carnal, it is their subjects who do serve and operate.

THE ORDER OF THE SECOND HIERARCHY. Dominions, Virtues, and Powers.

The property of the Dominions is to dominate; to procure liberty; to vanquish enemies; to give authority over princes, and over all kinds of persons, even ecclesiastics.

The Virtues are proper to give strength and force in all matters whether of war or peace; and in all operations concerning the health of men, and in all maladies for which the fatal hour hath not yet been written.

The Powers have the dominion over all the inferior spirits; and this is why they can serve in all things in general, good or evil, and they are devoted unto all things in general, good or evil; and they be straight and right in execution, very punctual, very prompt, and exact in their operations.

THE ORDER OF THE THIRD HIERARCHY. Princes, Archangels, and Angels.

The princes comprise spirits capable of giving treasures and riches, and they or their dependants serve in all the operations, being a mass composed of different orders, and they are sufficiently truthful.

The Archangels be proper to reveal all occult matters, and all kinds of secret things, such as obscure points in Theology and the Law. They serve with great diligence.

The Angels in general do operate each one according unto his quality. There be an infinite number of them. They command the four princes and the eight sub-princes in all kinds of operations. These latter (13) having taken their oath, observe that which they have promised, provided that the operation one demandeth of them be in their power.

13. Meaning apparently the four princes and eight sub-princes of the demons, before so often alluded to.

To cause the spirit to re-enter a dead body is a very great and difficult operation, because in order to accomplish it the four sovereign princes (14) have to operate. Also it is necessary to take great care, and to pay heed unto this warning, namely that we should not commence this operation until the sick person is really at the point of death, so that his life is absolutely despaired of. It should be so timed as to take place a little while before the sick person giveth up the ghost; and thou shalt carry out all that we have said hereon in the second book. But on no account should we perform this operation to divert ourselves, nor for every class of person; but only on occasions of the very utmost and most absolute necessity. This operation I myself have performed but twice in my life, namely once for the Duke of Saxonia, and on another occasion in the case of a lady whom the Emperor Sigismond loved passionately.

14. Viz.: LUCIFER, LEVIATHAN, SATAN, and BELIAL.

The familiar spirits are very prompt, and they are able to execute in most minute detail all matters of a mechanical nature, with the which therefore it is well to occupy them; as in historical painting; in making statues; clocks; weapons; and other like matters; also in chemistry; and in causing them to carry out commercial and business transactions under the form of other persons; in making them transport merchandise and other goods from one place to another; also to employ them in causing quarrels, fights, homicides, and all kinds of evils, and malefic acts; also to convey letters and messages of all kinds from one country to another; to deliver prisoners; and in a thousand other ways which I have frequently experimented.

These spirits should be treated according to their quality, and a distinction should be made between a great spirit and one of a vile or insignificant nature, but thou shouldest nevertheless alway conserve over them that domination which is proper unto him who operateth. In speaking unto them thou shalt give them no title; but shalt address them sometimes as "you," sometimes as "thou"; and thou shalt never seek out expressions to please them, and thou shalt always have with them a proud and imperious air. (15)

15. In spite of what Abraham here says, I must reiterate, that the greatest courtesy should always be used towards spirits, otherwise the operator will speedily be led into error.

There be certain little terrestrial spirits that are simply detestable; sorcerers and necromantic magicians generally avail themselves of their services, for they operate only for evil, and in wicked and pernicious things, and they be of no use soever. He who operateth could, should he so wish, have a million such, but the sacred science which worketh otherwise than necromancy in no way permitteth you to employ such as be not constrained by an oath to obey you.

All that hath hitherto been said and laid down should suffice, and it is in no wise to be doubted that he who executeth all these matters from point to point, and who shall have the right intention to use this sacred science unto the honour and glory of God almighty for his own good, and for that of his neighbour, shall arrive with ease at the possession thereof; and even matters the most difficult shall appear easy unto him. But human nature is so depraved and corrupted, and so different from that which the Lord hath created, that few persons, if any, do walk in the right way; and it is so easy to prevaricate, and so difficult not to fail in an operation which demandeth the whole (soul of a) man in (its) entirety. And in order not to intimidate in any way him who shall resolve to undertake this operation, I am about here to set down in writing the difficulties, temptations, and hindrances which will be caused him by his own relatives; and all this will be occasioned by the evil spirits so as to avoid having to submit themselves, and humiliate themselves, and subject themselves unto Man, their greatest enemy, seeing that they behold him in powerful condition arriving at the enjoyment of that eternal glory which they themselves have foolishly lost; and their rage is so great and their grief so poignant, that there is in the world no evil which they be not ready to work, if God were to permit them, they being always attracted by the idea of the destruction of the Human Race. Therefore is it necessary to take courage and make a constant resolution to resist in all things with intrepidity, and to earnestly desire to obtain from God so great a grace in despite of men and of the demon. Also beforehand thou shouldest arrange thine affairs in such wise that they can in no way hinder thee, nor bring thee any disquietude in the period of the six Moons, during which time there will occur the greatest possible attempts at assault and damage unto thee which the keen and subtle Enemy will bring to bear upon thee. He will cause thee to come in contact with evil books, and wicked persons, who by diabolic methods and tricks will seek to turn thee aside from this enterprise, even though it be already commenced, by bringing before thee matters which in appearance will seem of the greatest importance, but which really be only built up on false (and evil) foundations. To such annoying accidents thou shouldest steadily oppose thyself, by following out carefully the ample instructions which I have given thee, thus banishing them from thee with calmness and tranquillity so as to give no chance to the Enemy of exercising his fraudulent tricks to interrupt thee.

Thy relations also, astonished at thy manner of life and thy retirement, will make every effort to attempt to find out the reasons thereof. It will be necessary to satisfy them by words full of affection, and to make them think that time which engendereth change, also causeth men who are not altogether ignorant persons to resolve at times to live by themselves. This hath been the cause why so great a number of good and learned men have retired into desert places, so that being separated from their own relatives and from the world they might live tranquilly in prayer and orisons to render themselves more worthy to obtain through the Grace of the Lord a Gift so great and so perfect.

I further approve of thy possessing a Bible in the vulgar language, and also the Psalms of David, for thine own use. Some person may here reply, "I understand the Latin, and I have no need of the common language". I answer him that when we pray we ought not in any way to embarrass the mind by having to interpret the Psalms; for at such a moment we should be as much united as possible to God; and even the Psalms being in the vulgar tongue when one readeth them they imprint themselves better on the memory; and this is the true manner of particular prayer, if the person praying be illiterate, for in saying the Psalms in Latin he would not know what he was asking of God.

In these three books we shall not find the slightest thing which hath not a true and necessary foundation. And we should take the greatest care, and keep ourselves as we would from a deadly poison, from commencing this operation at all, if we have not made a firm resolution to carry it through unto the end. Because (in the contrary case) some notable evil would befall him who had (carelessly) commenced the operation, and who would then only too well comprehend that we may not make a mock of the Lord. Should it happen that God by his will and commandment should visit thee and afflict thee with some malady which should render thee incapable of finishing the operation according unto thy wish, thou having already commenced it; then shouldest thou like an obedient servant submit thyself humbly unto his holy will and commandment, reserving his grace unto the time pleasing unto his divine majesty to grant it thee. And thou shalt cease from thine operation, so as to finish it on another more favourable occasion, and meanwhile thou shalt devote thyself unto the cure of thy body. And such a case ought in no way to afflict thee, for the secrets of God are impenetrable, and he performeth, permitteth, and operateth all things for the best and for our good, although it may be not understanded of us.

Hereinafter will I set down the key of this operation, which is the only thing which facilitateth this operation to enjoy the vision of the holy angels, by placing the symbols (16) given hereafter upon the brow of the child and of him who performeth the operation, as I have said in the first book, to which one can easily refer.

16. See the squares with the names of ADAM and URIEL given at the end of the work.

I will say even as much as this, that out of an hundred scarcely five or six persons can attain unto the possession of this Sacred Magic without this key; for reasons which one can in no way disclose.

Also we should repeat the Psalm VI. "Domine, ne in furore tuo arguas me," etc. (" O Lord, afflict me not in Thine Anger").

There is nothing in the world which we should so much desire as a true science, neither is there any more difficult to obtain than this one, because often one dieth before attaining unto it in its entirety.

This is the true and only way of this sacred science and magic which the Lord hath granted unto us by his pure mercy; and is that which in six Months maketh us attain unto the most high and occult gifts of the Lord which we can think of.

This is the true science which comprehendeth all other sciences once one is in possession thereof.

Oh! how many books be read among us which seem wonderful!

It is not fitting for me even to reveal a part of this science and its properties; and to appropriate unto myself that which appertaineth unto a person of a great mind and so far above me. (17) In teaching it even, I have far exceeded that which I should have done, in having given unto thee the two last symbols, but what will not paternal love and affection do? Endeavour only to obey me and to follow out my precepts from point to point, according to the manner in which I have given them unto thee in writing; keeping alway the fear of God before thine eyes. Also forget not the slightest thing which I have said unto thee in these three books, for with the help of God who ruleth and governeth all things, and reigneth gloriously in Heaven and upon Earth, and whose divine justice shineth in Hell; if thou hast recourse unto him and puttest all thy confidence in his divine mercy, thou shalt obtain this holy science and magic whose power is inexpressible. Then, my son! and whosoever may attain thereunto; remember to praise and glorify the Lord, and to pray unto him that he may be willing to deign and accord unto me his holy glory, the place of veritable rest, whereof to me while yet in this valley of misery he hath granted a large share through his goodness and mercy; and I pray the Lord also that he may be willing to grant it unto thee also with his holy benediction, and unto all those who by thy means will arrive at the possession of this sacred magic, and who will use it according unto his holy will.

17. This whole passage is awkwardly and obscurely worded in the French. By the "person of great mind," I suppose that Abraham intends to designate Abra-Melin.

May God deign, say I, to grant unto such all temporal goods, and a good death in his holy kingdom!

SO MAY IT BE!
                                           12     13     4        6     148                                 20    1   24    3 
                                           13     9     148     12        6                                 1    20   13   24
                                           4    148     8       148     33                                 37  15   20    1
                                          16     23    148       9      15                                 26  40   63   48
                                          148   27     4        21      31

                                          U     R       I        E        L                                   A   D    A    M
                                          R     I        L       U        E                                   D   A    R    A
                                          I      L        I       L         I                                    A   R    A    D
                                          E     U       L       I         R                                   H   O   M    O
                                          L     E       I        R        U


End

Note. The above set of four squares evidently represent the symbols already referred to in the second book (chap. xx), and in the concluding pages of this third book; as being those to be placed on the head of the operator and of the child during the angelic invocation. The name URIEL for the former, the name ADAM for the latter. But evidently, also, the squares of numbers above are intended as the reverse sides of the two lower ones. The Latin word HOMO is the translation of ADAM in the sense of Man. The squares of numbers are not of the ordinary magical class.


The Sacred Magic of Abramelin the Mage

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