The Sacred Magic of Abramelin the Mage
THE SECOND BOOK OF THE SACRED MAGIC. Chapters Eleven through Twenty
THE ELEVENTH CHAPTER. (1)
Concerning the selection of the place.
We should make the selection of the place (for the operation) before commencing it, and prior to the celebration of the Passover, in order that we may decide upon the same without hindrance, and it is necessary that all things should be prepared.
He who commenceth this operation in solitude can elect a place according unto his pleasure; where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut (or shelter) of fine branches, so that the rain may not fall thereon and extinguish the lamp and the censer. Around the altar at the distance of seven paces you shall prepare a hedge of flowers, plants, and green shrubs, so that it may divide the entrance (2) into two parts; that is to say, the interior where the altar and tabernacle will be placed after the manner of a temple; and the part exterior, which with the rest of the place will be as a portico thereunto. Now if you commence not this operation in the country, but perform it in a town, or in some dwelling place, I will show unto ye what shall be necessary herein. (3)
Ye shall choose an apartment which hath a window, joined unto the which shall be an uncovered terrace (or balcony), and a lodge (or small room or hut) covered with a roof, but so that there may be on every side windows whence you may be able to see in every direction, and whence you may enter into the oratory. In the which place (4) the evil spirits shall be able to appear, since they cannot appear within the oratory itself. In the which place, beside the oratory towards the quarter of the North, you shall have a rooted or covered lodge, in the which and from whence one may be able to see the oratory. I myself also had two large windows made in my oratory, and at the time of the convocation of the spirits, I used to open them and remove both the shutters and the door, so that I could easily see on every side and constrain them (5) to obey me.
The oratory should always be clear and clean swept, and the flooring should be of wood, of white pine; in fine, this place should be so well and carefully prepared, that one may judge it to be a place destined unto prayer.
The terrace and the contiguous lodge where we are to invoke the spirits we should cover with river sand to the depth of two fingers at the least.
The altar should be erected in the midst of the oratory; and if anyone maketh his oratory in desert places, he should build it (6) of stones which have never been worked or hewn, or even touched by the hammer.
The chamber (7) should be boarded with pine wood, (8) and a lamp (9) full of oil olive should be suspended therein, the which every time that ye shall have burned your perfume and finished your orison, ye shall extinguish. A handsome censer of bronze, or of silver if one hath the means, must be placed upon the altar, the which should in no wise be removed from its place until the operation be finished, if one performeth it in a dwelling-house; for in the open country one cannot do this. Thus in this point as in all the others, we should rule and govern ourselves according unto the means at our disposal.
The altar, which should be made of wood, ought to be hollow within after the manner of a cupboard, wherein you shall keep all the necessary things, such as the two robes, the crown or mitre, the wand, the holy oils, the girdle or belt, the perfume; and
any other things which may be necessary.
The second habiliments (10) will be a shirt or tunic of linen, large and white, with well and properly made sleeves. The other robe will be of crimson or scarlet silk with gold, and it should not be longer than just unto the knees, with sleeves of similar stuff. As for these vestments, there is no particular rule for them; nor any especial instructions to be followed; but the more resplendent, clean, and brilliant they are the better will it be. You shall also make a girdle of silk of the same colour as the tunic, wherewithal you shall be girded. You shall have upon your head a beautiful crown or woven fillet of silk and gold.
You shall prepare the sacred oil (11) in this manner: Take of myrrh (12) in tears, one part; of fine cinnamon, two parts (13); of galangal (14) half a part; and the half of the total weight of these drugs of the best oil olive. (15) The which aromatics you shall mix together according unto the art of the apothecary, and shall make thereof a balsam, the which you shall keep in a glass vial which you shall put within the cupboard (formed by the interior) of the altar.
The perfume shall be made thus: Take of incense in tears (16) one part; of stacte (17) half a part; of lign aloes a quarter of a part and not being able to get this wood you shall take that of cedar, or of rose, or of citron, or any other odoriferous wood. You shall reduce all these ingredients into a very fine powder, mix them well together; (18) and keep the same in a box or other convenient vessel. As you will consume a great deal of this perfume, it will be advisable to mix enough on the eve of the Sabbath to last the whole week.
You shall also have a wand of almond-tree wood, smooth and straight, of the length of about from half an ell to six feet. (19) And ye shall keep the aforesaid things in good order in the cupboard (20) of the altar, ready for use in the proper time and place. Here followeth the manner of ordering oneself and of operating.
1. This chapter is previously referred to in the seventh chapter in speaking of the bed-chamber and the oratory.
2. "L'avenue"; the modern sense of this word is, of course, a road or path bordered by trees.
3. Compare the following description with that of Sir Philip Derval's so-called observatory, in Strange Story, by Bulwer Lytton.
4. I.e., the terrace or balcony.
5. I.e., the spirits.
6. I.e., the altar.
7. He here evidently means the oratory, and not the bedchamber described in chapter 7.
8. D: "Flader - oder Tannenholz" (maple or fir wood). MSD1, MSD2 Fladen; PH Holder; WBG erklät: Flader, masc. Acer, ahorn. Sowohl der Baum selbst als vorzugweise sein geädertes, geflecktes, krauses Holz.
9. D: "a beautiful lamp of gold or silver." -JHP
10. The Rosicrucian initiate will note the description of these vestments.
11. D: MSD1 "Öl und Rauchwerk" sowie "Das Rauchwerk R.W. signiert", beide Rezepte auch in Buch 2, Kap. 10 und in Buch 4 zwischen den Quadraten. See also Ex. 30.22-25 and 34-35.
12. "Mirrhe en larmes". - SLM. D: "bestes Myrrhe" (the best myrrh). Resin from Commiphora myrrha and Commiphora abyssinica.
13. D: "one half part cinnamon."
14. ? Galanca, or galanga, an Indian root, used for medicinal purposes. See description of holy anointing oil and perfume in Exodus xxx. -SLM. D: "gleichviel Kalmus wie Cassien und soviel wie Myrrhe und gutes, frisches Olivenöl." Kalmus-Wurzel, aromatisch, magenstärkend; das Öl (Oleum Calami) wird medizinisch verwendet. Cassein: Cassia, Kassie, eine Leguminosengattung, Afrika, Asien, Süd-America. Vielseitige Nutzung, bekannt sind Sennesblätter als Gewüz, sowie ein Mus als Abführmittel und Tabaksause, auch Kaffeesurrogat und Fiebermittel, Cassia-Öl aus China, Cassia-Zimt schärfer als der echte Zimt (Caneel)
15. MSW adds, "the fourth part of the weight." Mathers recommends myrrh, cinnamon, galanga (an Indian root, not to be confused with galgant from the alps.)
17. Or storax.
18. D: "Das Rauchwerk: Nimm gleichviel Balsam, Gummi Galbanum und reinen Weihrauch, Kannst Du aber den Balsam nicht haben, so nimm Aloe oder Zeder oder sonst ein wohlriechendes Holz, mach alles zu einem reinen Pulver und mische es untereinander." (The incense: Take equal parts balsam, gum galbanum, and pure (frank)incense -- if however you cannot have balsam, then take aloe or cedar or other pleasant-smelling wood, reduce everything to a pure powder and mix it together.)
19. A "brasse" is a fathom; but here perhaps implies rather an arm's length: "Lune brasse enveron ou demi aulne". D: "Auch brauchst Du ein reines glattes Stäbchen, ungefähr einen kleinen Finger dick und eine Elle lang, von Mandelbaum." (You also need a small staff, pure and smooth, approximately a small finger thick, and a yard long, from almond-wood.)
20. I.e., in the hollow interior of the altar.
THE TWELFTH CHAPTER.
How one should keep oneself in order to carry out this operation well.
This operation being truly divine, it is necessary once more to treat of and distinguish the present consecration into different periods of time.
You shall then understand that during the two first and two second Moons, no other consecration must be performed, than that of which we have already spoken in the seventh and eighth foregoing chapters, (1) unto the which I refer you, so as not to be too prolix. And I only say unto you, that during the course of the two first and two second Moons, every Saturday when ye perform the orison, ye shall also burn the perfume as well in the morning as in the evening; and in the two third and last Moons ye shall make the prayer and the perfume thrice daily.
Now here hath the last part of the time arrived; here therefore open ye your eyes and be attentive, and govern yourselves in everything and every place in the way which I have written unto you. Have confidence in God, because if even until then ye have faithfully observed mine instructions which I have given unto you, and if your orisons shall have been made with a righteous heart and with devotion, there is no manner of doubt that all things will appear easy unto you, and your own spirit and your understanding will teach you the manner in which you should conduct yourself in all points; because your guardian angel is already about you, though invisible, and conducteth and governeth your heart, so that you shall not err. The two Moons being finished, in the morning ye shall commence all that is commanded in the ninth chapter, (2) and further observe this present chapter.
When first ye shall enter into the oratory, leave your shoes without, (3) and having opened the window, (4) ye shall place the lighted coals in the censer which (5) you shall have brought with you, you shall light the lamp, and take from the cupboard of the altar your two vestments, the crown, the girdle, and the wand, placing them upon the altar. Then take the sacred oil in your left hand, cast some of the perfume upon the fire, and place yourself upon your knees, (6) praying unto the Lord with fervour.
"O Lord God of mercy; God, patient, most benign and liberal; who grantest thy grace in a thousand ways, and unto a thousand generations; who forgettest the iniquities, the sins, and the transgressions of men; in whose presence none is found innocent; who visitest the transgressions of
the father upon the children and nephews unto the third and fourth generation; I know my wretchedness, and that I am not worthy to appear before thy divine majesty, nor even to implore and beseech thy goodness and mercy for the least grace. But, O Lord of Lords, the source of thy bounty is so great, that of itself it calleth those who are ashamed by reason of their sins and dare not approach, and inviteth them to drink of thy grace. Wherefore, O Lord my God, have pity upon me, and take away from me all iniquity and malice; cleanse my soul from all the uncleanness of sin; renew within me my spirit, and comfort it, so that it may become strong and able to comprehend the mystery of thy grace, and the treasures of thy divine wisdom. Sanctify me also with the oil of thy sanctification, wherewith thou hast sanctified all thy prophets; and purify in me therewith all that appertaineth unto me, so that I may become worthy of the conversation of thy holy angels and of thy divine wisdom, and grant unto me the power which thou hast given unto thy prophets over all the evil spirits. Amen. Amen."
This is the prayer which I myself made use of in my consecration; the which I give not here to confine you (to a certain form), nor to oblige you to employ the same, nor to tell it you over as I would to a parrot whom I should wish to teach to talk; but only and solely to give unto you an idea of the manner in which we should pray.
Having finished your orison, rise from your knees, and anoint the centre (7) of your forehead with a little of the sacred oil; after this dip your finger into the same oil, and anoint therewith the four upper corners of the altar. Touch also with this holy oil the vestments, the girdle, the crown, and the wand, on both sides. You shall also touch the doors and the windows of the oratory. Then with your finger dipped in the oil you shall write upon the four sides of the altar these words, so that they may be perfectly clearly written on each side:–
"In whatever place it may be wherein commemoration of my name shall be made, I will come unto you and I will bless you." (8)
This being done the consecration is finished, and then ye shall put the white tunic and all the other things into the cupboard of the altar. Then kneel down and make your ordinary prayer, as is laid down in the third chapter; (9) and be well ware to take no consecrated thing out of the oratory; and during the whole of the ensuing period ye shall enter the oratory and celebrate the office with naked feet.
1. Which give the instructions for these periods.
2. Concerning the two last Moons.
3. "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground."
4. It will be remarked how this point is insisted on.
5. "Which," apparently, should refer to the coals, and not to the censer.
6. Preferably I should advise upon the western side of the altar, and facing therefore the East; also I would have the cupboard opening upon the western side, for certain mystical reasons.
7. The place of the third eye in the Indian figures of gods.
8. Ex. 20.24. - JHP
9. This is apparently a slip for "the seventh chapter"; as the third chapter is only a short one regarding those who are fitted to undertake the operation.
THE THIRTEENTH CHAPTER.
Concerning the convocation of the good spirits.
We are now arrived at a point at which ye shall be able to see clearly, having duly followed out and observed the instructions which I have given unto you, and having during all this time served God your creator with a perfect heart. We are now arrived at the term, wherefore the following morning rise betimes, neither wash yourselves at all nor dress yourselves at all in your ordinary clothes; but take a robe of mourning; enter the oratory with bare feet; go unto the side of the censer, take the ashes therefrom and place them upon your head; light the lamp; and put the hot coals into the censer; and having opened the windows, return unto the door. There prostrate yourself with your face against the ground, and order the child (1) to put the perfume upon the censer, after which he is to place himself upon his knees before the altar; following in all things and throughout the instructions which I have given unto you in the last chapter of the first book, to which I am here referring. (2) Humiliate yourself before God and his celestial court, and commence your prayer with fervour, for then it is that you will begin to enflame yourself in praying, and you will see appear an extraordinary and supernatural splendour which will fill the whole apartment, and will surround you with an inexpressible odour, and this alone will console you and comfort your heart so that you shall call forever happy the Day of the Lord. Also the child (3) will experience an admirable feeling of contentment in the presence of the angel. And you shall continue always your prayer redoubling your ardour and fervour, and shall pray the holy angel that he may deign to sign, and write upon a small square plate of silver (which you shall have had made for this purpose and which you shall have placed upon the altar) another sign if you shall have need of it in order to see him; and everything which you are to do. As soon as the angel shall have made the sign by writing, and that he shall have written down some other counsel which may be necessary unto you, he will disappear, but the splendour will remain. The which the child having observed, and made the sign thereof unto you, you shall command him to bring you quickly the little plate of silver, and that which you find written thereon you shall at once copy, and order the child to replace it upon the altar. Then you shall go forth from the oratory and leave the window open, and the lamp alight, and during this whole day you shall not enter into the oratory; but shall make preparation for the day following; and during the day you shall speak to none, nor make answer, even were it your own wife or children or servants; except to the child whom you can send away. Also you shall beforehand have set your affairs in order, and so arranged them that no embarrassment may be caused you thereby, which might distract your attention. In the evening when the Sun shall be set, you shall eat but soberly; and then you shall go to rest alone; and you shall live separated from your wife during these days.
During seven days shall you perform the ceremonies without failing therein in any way; namely, the day of the consecration, the three days of the convocation of the good and holy spirits, and the three other days of the convocation of the evil spirits.
Now the second morning after, you are to be prepared to follow the counsel which the angel will have given you. You will go early unto the oratory, you will place the lighted charcoal and perfumes in the censer, you are to relight the lamp if it be (by that time) extinguished; and wearing the same robe of mourning as of the day before, prostrate with your face towards the ground, you shall humbly pray unto and supplicate the Lord that he may have pity on you, and that he may deign to fulfil your prayer; that he will grant unto you the vision of his holy angels, and that the elect spirits may deign to grant unto you their familiar converse. And thus shall ye pray unto the utmost degree that shall be possible unto you, and with the greatest fervour that you can bring into action from your heart, and this during the space of two or three hours. Then quit the oratory, returning thither at midday for another hour, and equally again in the evening; then you shall eat after the manner aforesaid, and go to rest. Understand also that the odour and the splendour will in nowise quit the oratory.
The third day being now arrived, you shall act thus. The evening (before) you shall wash your whole body thoroughly; and in the morning, being dressed in your ordinary garments, you shall enter into the oratory, but with naked feet. Having placed the fire and the perfumes in the censer, and lighted the lamp, you shall put on the white vestment, and place yourself on your knees before the altar, to render thanks to God for all his benefits, and firstly for having granted unto you a treasure so great and so precious. You shall render thanks also unto the holy guardian angels, praying unto them that henceforward they will have you in their care for the whole period of your life; also that he (4) will never abandon you, that he will lead you in the way of the Lord, and that he will watch carefully over you to assist you, and consent unto the present operation of the Sacred Magic, so that you shall have such force and virtue that you may be able to constrain the spirits accursed of God, unto the honour of your creator, and for your own good and that of your neighbour.
And then shall you first be able to put to the test whether you shall have well employed the period of your six Moons, and how well and worthily you shall have laboured in the quest of the wisdom of the Lord; since you shall see your guardian angel appear unto you in unequalled beauty; who also will converse with you, and speak in words so full of affection and of goodness, and with such sweetness, that no human tongue could express the same. He will animate you unto your great content in the fear of God, making you a recital of the blessings which you have received from God; and bringing unto your remembrance the sins by which you have offended him during the whole period of your life, will instruct you and give unto you the manner in which you shall be able to appease him by a pure, devout, and regulated life, and by honest and meritorious actions, and such things as God shall ordain unto you. After this he will show unto you the true wisdom and holy magic, and also wherein you have erred in your operation, and how thenceforward you should proceed in order to overcome the evil spirits, and finally arrive at your desired ends. He will promise never to abandon you, but to defend and assist you during the whole period of your life; on condition that you shall obey his commands, and that you shall not voluntarily offend your creator. In one word, you shall be received by him with such affection that this description which I here give unto you shall appear a mere nothing in comparison.
Now at this point I commence to restrict myself in my writing, seeing that by the grace of the Lord I have submitted and consigned you unto a master so great that he will never let you err.
Observe that on the third day you should remain in familiar conversation (5) with your guardian angel. You should quit the oratory for a short time in the afternoon, remaining without about an hour; then for the rest of the day you shall remain therein, receiving from the holy angel distinct and ample information regarding the evil spirits and the manner of bringing them into submission, carefully writing down and taking notes of all these matters. Now, the Sun being set, you shall perform the evening orison with the ordinary perfume, giving thanks unto God in particular for the very great grace that he hath granted
unto you in that day, there also supplicating him to be propitious unto you and to aid you during your whole life, so that you shall never be able to offend him. You shall also render thanks unto your guardian angel and beseech him not to abandon you.
The prayer being finished you will see that the splendour will disappear. Then shall you quit the oratory, closing the door, but leaving the windows open and the lamp alight. You shall return as on the preceding days unto your apartment where you shall modestly recreate yourself, and eat your necessary food, then you shall go to rest until the following morning.
1. See book I, chapter 12.
2. Because previously when he has mentioned a foregoing chapter, it has been one of those in this second book to which he has referred.
3. If the operator himself has developed the clairvoyant faculty; which the training he has subjected himself to for six months ought to have greatly aided, and be pure in mind, I can see no necessity for the employment of a child as seer.
4. I.e., your special and particular guardian angel.
5. "En la familiarité et conversation delange."
THE FOURTEENTH CHAPTER.
Concerning the convocation of the spirits. (1)
Though the following advice may be scarcely necessary for the most part, since I have already explained unto you all things necessary to be done; and also seeing that your guardian angel will have sufficiently instructed you in all that you should do; yet nevertheless I will here declare plainly certain matters unto you, with the idea rather of making the account of the operation complete in this book, (2) and also to give you every opportunity of possessing the matter thoroughly through reading these things many times; so that having received the vision of the angel, you may find yourself thoroughly instructed in all the essential points.
Having then reposed yourself during the night, you shall rise in the morning before dawn, and shall enter into the oratory; and having placed the lighted charcoal in the censer, light the lamp also. You shall then robe yourself, taking first the white vestment, and over this you shall put on that (3) of silk and gold, then the girdle, and upon your head you shall place the crown, and you shall lay the wand upon the altar. Then, having put the perfume in the censer you shall fall upon your knees, and pray unto almighty God to grant you the grace to finish your operation unto the praise and glory of his holy name, and for your own use and that of your neighbour. Also you shall supplicate your guardian angel to aid you, and to govern your heart with his counsel, and all your senses. After this you shall take the wand in your right hand, and pray unto God to give unto this wand as much virtue, force, and power as he gave unto those of Moses, of Aaron, of Elijah, and of the other prophets whose number is infinite.
Now place yourself beside the altar looking towards the door and the open terrace; or if you be in the country place yourself at the western (4) side, and commence by summoning the chief spirits and princes.
But your angel will already have instructed you how to convoke them, and will have sufficiently impressed it on your heart.
And as well in this as in the orison, we should never proceed and act by the mouth only or by written conjurations alone; but with a free heart and intrepid courage; because it is certain that there is more difficulty in convoking the evil spirits (5) than the good, which latter usually appear more readily when they are first called if it be by persons of good intent; while the evil spirits flee as much as possible all occasion of submitting themselves to man. This is wherefore he who wisheth to constrain them should be upon his guard, and follow out faithfully from point to point the instructions which his guardian angel will have given him, and that he impresseth them well upon his memory following them from point to point; seeing that while no spirit good or evil can know the secrets of your heart before you yourself bring the same to light, unless God who alone knoweth all things should manifest them; they (the spirits) nevertheless can penetrate into and understand that which you are thinking by means of your actions and your words. (6) This is the reason why he who wisheth properly to convoke and conjure the spirits, should first well consider the following conjuration; and afterward perform it with feeling and freely by heart; and not by writing, because in using that composed by others, the spirits thence judge that we ourselves are ignorant, and render themselves straightway more intractable and stubborn. (7) The evil spirits be about you, though invisible, and they keenly examine whether he who conjureth them is courageous or timid, whether he is prudent, and whether he hath a true faith in God who can perform all things with ease. We can constrain them (the spirits), and force them to appear; but a few words ill pronounced by an ill-intentioned person only produce an effect against the person himself who ignorantly pronounceth them; and an individual of such a character should in no way undertake this operation, for such would be the true way to make a mock of God and to tempt him.
Of the conjurations.
I have many times repeated unto you that the fear of God is the principal subject of the instruction of your guardian angel, against which you should never commit any fault, even if it be but slight.
Firstly: You should perform the conjuration in your mother tongue, (8) or in a language that you well understand, and conjure the spirits by the authority of and their obedience to the holy patriarchs, rehearsing unto them examples of their ruin and fall, of the sentence which God hath pronounced against them, and of their obligation unto servitude; and how on one side and on another they have been vanquished by the good angels and by wise men; all which points you will have had plenty of opportunity to study in the sacred writings during the six Moons (of preparation). Also you shall menace them, in case they are unwilling to obey, with calling unto your aid the power of the holy angels over them. Your guardian angel will also have instructed you to perform this convocation with modesty, and in no wise to be timid, but courageous, yet in moderation, however, without too overbearing hardiness and bravery. And in case of their being inclined to resist, and unwilling to obey you, you must not on that account give way to anger, because thus you will only do injury to yourself; and they will ask nothing better, it being exactly what they would be endeavouring to do; but (on the contrary) with an intrepid heart, and putting your whole trust in God, with a tranquil heart you shall exhort them to yield, letting them see that you have put all your confidence in the living and only God, reminding them how powerful and potent he is; thus, therefore, govern yourself, using prudence towards them.
And communicate unto them also the form (9) in the which you wish them to appear; the which you cannot determine, nor even themselves, but you ought the evening before to have demanded this from your guardian angel, who knoweth better than you your nature and constitution, and who understandeth the forms which can terrify you, and those of which you can support the sight. (10)
And you must not think that this can be done otherwise, as certain accursed persons write; that is to say, by means of seals, and conjurations, and superstitious figures, and pentacles, and other abominations, written by diabolical enchanters;11 for this would be the coin wherewith the hideous Satan would buy you for his slave. (11). I must again repeat that it is only evil and perverted symbols which come under this denunciation of Abraham the Jew; for nearly all pentacles and seals are the symbols and sigils of divine and angelic names.
But let your whole trust be in the arm, the power, and the force of God Almighty; then shall you be in all safety, and the guard of your angel will defend you from all dangers. This is why you should have good courage, and have confidence that no adversity can happen unto you. Observing then the doctrine that your angel will have given unto you, and persevering in placing all your trust in God, at length they will appear in the form commanded upon the terrace, upon the sand; when, according to the advice and doctrine received from your holy angel, and as I will clearly teach you in the following chapter, you shall propound your demand, and you shall receive from them their oath. (12)
The spirits which we should convoke on the first day are the four superior princes, (13) whose names will be written in the nineteenth chapter, and this is the conjuration of the first day.
The conjuration of the second day.
On the following day, having performed the ordinary orison, and the aforesaid ceremonies, you shall briefly repeat the aforesaid conjuration unto the said spirits, bringing to their remembrance their promises and oaths made on the preceding day to send unto you the eight sub-princes; (14) and address the conjuration unto all the twelve together, and in a little while they will appear visibly, the eight sub-princes in the form which hath been commanded them; and they will promise and swear unto you (allegiance), as will be more fully shown in the following chapter.
The names of the eight sub-princes are described hereafter in the nineteenth chapter. (15)
The conjuration of the third day.
The conjuration of the third day is the same as that of the second day, seeing that we are then to remind the eight sub-princes of their promises and oaths (of allegiance); and we are to call and convoke them with all their adherents, and then they do appear once more in visible forms, the whole particular cohorts of each will appear also invisibly, surrounding the eight sub-princes. But while invoking God your Lord for strength and
surety, and your holy angel for counsel and assistance, never forget what the latter will have taught you, for it is a necessary point.
Here followeth the fifteenth chapter which teacheth what we should demand from the spirits, who are divided into three classes.
1. I.e., those of a material force; many being evil, some few inclined to good, most of a mixed nature somewhat good yet the evil predominating in their dispositions.
2. I.e., this second book of the three constituting the treatise.
3. I.e. the red robe, or mantle.
4. "Ou si vous estez en Campagne mettes vous ducosté, du ponant." This word "ponant" is almost obsolete in modern French, being only employed in a nautical sense, and even then but rarely. It implies the "West", or rather the part of the "Ocean towards the West". Even in the middle ages this expression was not in wide use. The occult student will remark here the idea of "turning to the East to pray, and to the West to invoke". But usually in magic it is advisable to turn towards the quarter sympathetic in nature with that of the spirit you wish to summon.
5. That is if you convoke them to serve you. But all Mediaeval tradition implies that they are ready enough to come if you are an evil-minded person wishing to make a pact with them to obtain magical force, i.e. a göetic magician as opposed to an initiate adept.
6. This is why in religious and magical writings such stress is laid on the importance of controlling the thoughts; which are as it were our prototypical speech and action in all matters of importance. Modern thought-reading would alone suggest this to persons unskilled in occultism.
7. "Les Esprits jugent parla denostre ignoranse et serendent plus reveches et ostinez." The initiate knows the value of an invocation written by himself, in harmony with and expressing exactly his will and idea. But this does not deny the utility of many of the conjurations handed down by tradition.
8. Yet the advantage of its being in a language which you do not immediately associate with the things of everyday life is great, provided always that you understand the words and repeat them and pronounce them correctly.
9. This recalls the phrase so frequent in conjurations, in which the spirits are commanded to appear "in human form without any deformity or tortuosity."
10. Because some of the demonic forms are so terrible that the shock of their sight might cause a person of a nervous temperament to lose his reason.
11. I must again repeat that it is only evil and perverted symbols which come under this denunciation of Abraham the Jew; for nearly all pentacles and seals are the symbols and sigils of divine and angelic names.
12. I.e., of allegiance to you.
13. The four superior spirits and princes are: Lucifer, Leviathan, Satan, and Belial.
14. The eight sub-princes are: Astaroth, Magoth, Asmodeus, Beelzebuth; Oriens, Paimon, Ariton, and Amaymon.
15. By a very evident slip, "Chapitre IX" is written in the MS. instead of XIX.
THE FIFTEENTH CHAPTER.
Concerning what you should demand of the spirits who are divided into three different troops and convoked on three separate days.
The demands we should make to the spirits are of three different kinds.
The first demand.
The demand of the first day when the four superior princes shall have visibly appeared, you shall make according unto the order of the angel:
Firstly: The proposition by what virtue, power, and authority you make your demands unto them; that is to say by the virtue of God our Lord who hath made them subject unto all his creatures, and brought them to your feet. (1)
Secondly: (2) That your object is not at all a malign curiosity, but (one tending) unto the honour and glory of God, and to your own good and that of all the human race. That further, every time that you shall summon them, by whatever sign or word, and in whatever time and place, and for whatever occasion and service, they shall have to appear immediately without any delay, and obey your commands. And that in case they shall have some legitimate hindrance hereto, they are to send unto you some other spirits assigning then and there such as shall be capable and potent to accomplish and obey your will and your demand in their place. And that they shall promise and swear to observe this by the most rigorous judgment of God, and by the most severe punishment and chastisement of the holy angels, inflicted upon them. And that they will consent to obey, and that the four sovereign princes will name unto you the eight sub-princes, whom they will send in their place to take the oath as I have already said, to appear at once on the following morning when commanded by you; and that they will duly send the eight sub-princes. capable etpuissan pourobeir etaccomplir vostre volonte et vostre demande en leur place etquils vous promeltent et jurent dobserver cela par le tresrigoureux jugement de Dieu etpar latres grande peine et chatiment dessts anges sur eux ils consentiront dobeir et Les 4 princes souverains vous nommeront les 8 sousprinces quils vous enveront enleurplase aleurfaire preter le serment comme jelay deja dit deparoitre dabort," etc. The writer of this manuscript never uses the slightest punctuation, and paragraphs are infrequent.
For greater certainty, quit the altar now, and go towards the door which openeth onto the terrace, advancing your right hand beyond. (3) Make each one of them touch the wand, and take the oath upon that wand.
The demand of the second day.
The eight sub-princes being invoked, you shall make unto them the same demand and the same admonition which you have (already) made unto the four sovereign princes. And further you shall request from these four, that is to say, from Oriens, Paimon, Ariton, and Amaimon; that each of them shall assign and consign unto you your familiar spirit, which from the day of your birth they are compelled to give unto you. These will be given and furnished unto you with their dependants and will afterwards obey you. It is for you to demand from these the other spirits which you may wish to have; but seeing that they be infinite in number, and one more skilful in service than another, one for one matter, another for another; you shall make a selection of the spirits whom you wish, and you shall put outside upon the terrace a written list of their names for the eight sub-princes (to see), and you shall require from these (latter) the oath, as you did from the four superior princes, that the following morning they shall have to appear before you together with all the spirits whose names you shall have given in writing, and also your familiar spirits.
The demand of the third day.
The eight sub-princes having presented all the spirits as you have directed them, you shall command that Astarot (4) with all his following shall appear visibly in the form which the angel shall have prescribed unto you; and immediately you shall see a great army, and all under the same form. You shall propound unto them the same demand, which you have already made unto the princes, and you shall cause them to take oath to observe the same; that is to say, that every time that you shall call one of them by his name, that he shall at once appear in such form and place as shall please you, and that he shall punctually execute that which you shall have commanded him. All having sworn, you shall put outside the entry (5) of the door, all the signs of the third book which belong unto Astarot, (6) alone, and make him swear thereon, also ordaining unto them (7) that in cases when it may not seem fit unto you to command them verbally, that as soon as you shall take one of these signs in your hand and move it from its place that the spirit marked in the sign shall do and execute that which the sign beareth, and that which your intimation (8) joined thereto shall indicate; also that in the case that in the sign (9) none of them shall be specially named, that all in general shall be obliged promptly and readily to perform the operation commanded; and that if also in the time to come, other (signs or) symbols be made by you which be not here (10) included, that then also they (the spirits under Astarot) shall be equally bound to observe and execute them also. And when the oath hath been taken, cause the prince in the name of the rest to touch the wand.
After this, remove those symbols from the doorway; and call Magot, and after him Asmodee, and lastly Belzebud; and act with all these as you have done with Astarot; and all their symbols having been sworn unto, put them aside in order in a certain place, so arranged that you can easily distinguish one from another, as regards the subject, operation, or effect, for which they have been made, and unto which they belong.
This being done, you shall call Astarot and Asmodee together, with their common servitors, (11) and shall propound unto them their symbols; and having made them swear in the forementioned manner, you shall call in similar fashion Asmodee and Magot, with their servitors, and shall make them take oath upon their signs in the aforesaid manner.
And thus shall you observe this method with the four other sub-princes; (12) but first of all convoke them with their common servitors, and make them swear upon the common signs, then Amaimon and Ariton together, and finally each one apart, as in the first case. (13)
And when you have put back all the symbols into their proper place, request from each of these last four (14) your familiar spirit, and make them repeat its name, which you shall at once write down, together with the time during which they shall be obliged to serve you. Then you shall propound unto them the signs of the fifth chapter of the third book; (15) and shall make them not only swear upon these symbols (collectively), but also each one (separately), that from this time forward he will observe duly and with diligence the six hours destined; (16) and you shall cause them to promise to serve you with fidelity, performing all which they are obliged to do, and that you shall command their (services); and that they shall not in the slightest degree be false and lying as regardeth you; also, that if by chance you should assign over one of them unto another person, that he shall act as faithfully by him as by yourself; and, lastly, that they are to fulfil, perform, and execute, that which God for their chastisement hath destined unto them for sentence (of judgment).
You shall then observe this form with all the princes, and until all the symbols shall be sworn to, with the four familiar spirits and the others dominating (them).
1. "Qui les asoumis atouttes ses Creatures et avos pieds."
2. This whole paragraph is difficult of clear translation by literal rendering, so I give the MS. text: "Secondement que vostre fin nest point curiosité maligne mais alhonneur et gloire de Dieu et alutilité propre et acelle de tout le genre humain etpourtant toutte ces fois que vous les appellerez avec quelquesoit signe ou parole etenquelquesoit temps et Lieu etpourquelle soit occasion etservile dabort sans aucunement retarder ayent aparoitre etobeissent avos commandemens etaucas quils eussent un empechemen Legitime quils ayent avous envoyer dautres esprits enles nommant presentement ceux quiseront capable etpuissan pourobeir etaccomplir vostre volonte et vostre demande en leur place etquils vous promeltent et jurent dobserver cela par le tresrigoureux jugement de Dieu etpar latres grande peine et chatiment dessts anges sur eux ils consentiront dobeir et Les 4 princes souverains vous nommeront les 8 sousprinces quils vous enveront enleurplase aleurfaire preter le serment comme jelay deja dit deparoitre dabort," etc. The writer of this manuscript never uses the slightest punctuation, and paragraphs are infrequent.
3. I.e., beyond the door, but being careful not to go out onto the terrace yourself.
4. Written "Atarot" by a slip in the MS.
5. I.e., upon the sand on the terrace.
6. Again erroneously "Atarot".
7. I.e., unto the subservient spirits of Astaroth.
8. I.e., whether verbal, or mental, or by gesture.
9. Again note that the whole of the operations of this magic of Abra-Melin and of Abraham the Jew depends on these symbols, so that it is not the true and sacred pentacles and symbols which he condemns; but erroneous and corrupted ones made use of ignorantly.
10. I.e., in those which the operator has written down from the third book, and placed at the entry of the door for Astaroth to take oath upon.
11. I.e., servitors belonging equally to these two sub-princes together.
12. I.e., Oriens, Paimon, Ariton, and Amaimon. Ariton is often called Egin or Egyn in other works on magic.
13. I.e., following the order of the classification in the nineteenth chapter of this second book.
14. I.e., Oriens, Paimon, Ariton, and Amaimon; one spirit from each for a familiar.
15. Entitled "How one may retain the familiar spirits, bound or free, in whatsoever form".
16. I.e., so that each of the four familiars shall serve a fourth part of the twenty-four hours of the day, that is six hours.