Prologue. NOTES:

The wisdom of the Lord is an inexhaustible fountain, neither hath there ever been a man born who could penetrate its veritable origin and foundation. The sages and holy fathers have drunk long draughts thereof, and have been fully satisfied therewith. But with all this, not one among them hath been able to comprehend or know the radical principles, because the Creator of all things reserveth that unto himself; and, like a jealous God, he hath indeed wished that we should enjoy the fruit thereof, but he hath not wished to permit us to touch either the tree or its root. It is then not only proper, but further also we are compelled to conform ourselves unto the will of the Lord, walking in that path, by the which also our predecessors went, without seeking out through a vain curiosity how it is that God reigneth and governeth in his divine wisdom; because such would be a very great presumption and a bestial conceit. Let us then content ourselves with only knowing how many blessings he hath granted unto us sinners, and what extent of power he hath given unto us mortals over all things, and in what way it is permitted unto us to use them. Let us then content ourselves with this, laying aside all other, curiosity, observing without any comment that which shall be set down in this book with fidelity. And if ye do follow my advice, ye shall be infallibly comforted thereby (.1)

1. The style of the writing here is much more quaint and obscure than that of the first book; and is evidently the translation of Abraham the Jew from a more ancient writer.


What and how many be the forms of veritable magic.

Whoso should wish to recount all the arts and operations which in our times be reputed and preached abroad as wisdom and magical secrets; he should as well undertake to count the waves and the sands of the sea; seeing that the matter hath come to such a pass that every trick of a buffoon is believed to be magic, that all the abominations of impious enchanters, all diabolical illusions, all pagan idolatries, all superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can touch with its hands and feet is reckoned as wisdom and magic! The physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! Also he who draweth his magic whether from the Sun, whether from the Moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the Heaven itself is astonished thereat. There be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this is reputed as science!

I exhort you, ye who read, to have the fear of God, and to study justice, because infallibly unto you shall be opened the gate of the true wisdom which God gave unto Noah and unto his descendants Japhet, Abraham, and Ishmael; and it was his wisdom that delivered Lot from the burning of Sodom. Moses learned the same wisdom in the desert, from the Burning Bush, and he taught it unto Aaron his brother. Joseph, Samuel, David, Solomon, Elijah, and the Apostles, and Saint John particularly (from whom we hold a most excellent book of prophecy (1)) possessed it. Let every one then know that this, this which I teach, is that same wisdom and magic, and which is in this same book, and independent of any other science, or wisdom, or magic, soever. It is, however, certainly true that these miraculous operations have much in common with the Qabalah; it is also true that there be other arts which have some stamp of wisdom; the which alone would be nothing worth were they not mingled with the foundation of the sacred ministry, whence later arose the Mixed Qabalah. The arts are principally twelve. Four in number, 3, 5, 7, 9, among the numbers in the Mixed Qabalah. The second is the most perfect one, the which operateth by sign and visions. Two of the even numbers, namely 6 and 2, which operate with the stars and the celestial courses which we call astronomy. Three consisteth in the metals, and 2 in the planets. (2) As to all these arts, the which be conjoined and mingled together with the sacred Qabalah; both he who maketh use of these same, either alone, or mingled with other things which be in no way from the Qabalah; and he who seeketh to exercise himself in performing operations with these arts; is alike liable to be deceived by the demon; seeing that of themselves they possess no other virtue than a natural property; and they can produce no other thing than probable (3) effects, and they have absolutely no power in spiritual and supernatural things; but if, however, on certain occasions they (4) cause you to behold any extraordinary

1. I.e., the Revelation, or Apocalypse.

2. This whole passage about the signification of these numbers is very obscurely worded in the original. I take the meaning to be the following: The arts or methods of magical working are twelve, if we class them under the twelve signs of the Zodiac. The second number mentioned above, 5, is perfect because of its analogy with the pentagram that potent symbol of the spirit and the four elements; 6 is the number of the planets (as known to the Ancients, without the recently discovered Herschel and Neptune). As the Chaldean Oracles of Zoroaster say, "He made them six, and for the seventh, he cast into the midst thereof the fire of the Sun". 2 operates in the stars and planets as representing their good or evil influence in the heavens, in other words their dual nature.
(3) consists in the metals because, the ancient alchemists considered their bases to be found in the three principles which they called sulphur, mercury, and salt; but by which they did not mean the substance which we know under these names.

3. I.e., "probable" as opposed to "certain".
effect, such is only produced by impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery.

4. I.e., professing magicians.
Finally, let us conclude that from the divine mystery are derived these three kinds of Qabalah, viz.: the Mixed Qabalah, and the true wisdom, and the (true) magic. We will, therefore, show forth this last, and the manner of becoming its possessors in the name of God and of his celestial court!


What we should consider before undertaking this operation.

We (1) have already said what is the science which I (2) am to teach you, that is to say, that it is neither in any way human nor diabolical, but (that it is) the true and divine wisdom and magic, which has been handed down by our predecessors unto their successors as a hereditary treasure. In like manner as I myself at present, so even should ye think, before entering into this matter, (3) and before taking possession of so great a treasure, how much this gift is sublime and precious, and how vile and base are ye yourselves who be about to receive it. This is wherefore I say unto ye that the beginning of this wisdom is the fear of God and of justice. These be the Tables of the Law, the Qabalah, and the magic; they should serve unto ye for a rule. It is necessary that ye should begin to attach yourselves unto the very beginning, if ye truly do wish to have the veritable wisdom; and thus shall ye walk in the right path, and be able to work; all the which is contained in this book, and all the which is therein prescribed. For to undertake this operation with the simple intention of using it unto dishonest, impious, and wicked ends, is neither just nor reasonable; for it is absolutely necessary to perform this operation unto the praise, honour, and glory of God; unto the use, health, and well-being of your neighbour, whether friend or enemy; and generally for that of the whole Earth. Furthermore, it is also necessary to take into consideration other matters, which though less important be still necessary; namely, whether ye be capable, not only of commencing, but also of carrying through the operation unto its end; this being a necessary point to consider before coming unto a final determination upon the matter; because in this case we are not negotiating with men, but with God, by the intermediation of his holy angels, and with all spirits, both good and evil.

I am not here intending to play the saint and hypocrite, but
it is necessary to have a true and loyal heart. Ye have here to do with the Lord, Who not only beholdeth the outer man, but who also penetrateth the inmost recesses of the heart. But having taken a true, firm, and determined resolution, relying upon the will of the Lord, ye shall arrive at your desired end, and shall encounter no difficulty. Often also man is changeable, and while beginning a thing well, finisheth it badly, being in no way firm and stable in resolution. Ponder the matter then well before commencing, and only begin this operation with the firm intention of carrying it out unto the end, for no man can make a mock of the Lord with impunity.

Furthermore it is likewise necessary to think and consider whether your goods and revenue be sufficient for this matter; and, further, whether if your quality or estate be subject unto others, ye may have time and convenience to undertake it; also whether wife or children may hinder you herein; these being all matters worthy of observation, so as not to commence the matter blindly.

The chief thing that ye should consider is whether ye be in good health, because the body being feeble and unhealthy, it is subject to divers infirmities, whence at length result impatience and want of power to operate and pursue the operation; and a sick man can neither be clean and pure, nor enjoy solitude; and in such a case it is better to cease.

Consider then the safety of your person, commencing this operation in a place of safety, whence neither enemies nor any disgrace can drive you out before the end; because ye must finish where ye begin.

But the first part of this chapter is the most important, and see that ye keep well in mind the necessity of observing the same, because as regardeth the other disadvantages, they may perhaps be remedied. And be ye sure that God doth aid all those who put their confidence in him and in his wisdom, and such as wish to live rightly, making use with honour of the deceitful world, which ye shall hold in abomination, and see that ye make no account of its opinion when ye shall be arrived at the perfection of the work, and that ye shall be possessors of this Sacred Magic.

1. In the original MS. "Nous avons deja dit quelle est la science que je dois vous enseigner cest adire quelle nest point humaine," etc.

2. Ibid. 3.

In the original, "Comme je suis apresent vous devez donc penser avant que d'entrer dans ce bal," etc. I am


Of the age and quality of the person who wisheth to undertake this operation.

In order to describe the aforesaid and other considerations in the best possible manner; I will here make a general recapitulation; mentioning also first what may bring hindrance unto the matter.

It is, then, necessary that such a man (1) give himself up unto a tranquil life, and that his habits be temperate; that he should love retirement; that he should be given neither unto avarice nor usury (that he should be the legitimate child of his parents is a good thing, but not as necessary as for the Qabalah, unto which no man born of a clandestine marriage (2) can attain); his age ought not to be less than twenty-five years nor more than fifty; he should have no hereditary disease, such as virulent leprosy; whether he be free or married importeth little; a valet, lackey, or other domestic servant, can with difficulty arrive at the end required, being bound unto others and not having the conveniences at disposal which are necessary, and which this operation demandeth. Among women, there be only virgins who are suitable; but I (3) strongly advise that so important a matter should not be communicated to them, because of the accidents that they might cause by their curiosity and love of talk.

1. I.e., he who intends to undertake the operation.

2. I doubt this assertion very much.

3. Here comes another touch of prejudice. In the present day many of the profoundest students of the Qabalah are women, both married and single.


That the greater number of magical books are false and vain.

All the books which treat of characters, extravagant figures, circles, convocations, conjurations, invocations, and other like matters, even although any one may see some effect thereby, should be rejected, being works full of diabolical inventions; (1) and ye should know that the demon maketh use of an infinitude of methods to entrap and deceive mankind. This I have myself proved, because when I have operated with the veritable wisdom, all the other enchantments which I had learned have ceased, and I could no longer operate with them, and I made a very careful trial of those which I had learned with the Rabbin Moses; the cause of which is that the deceit and fraud of the Demon can never appear where the divine wisdom is. Furthermore, the most certain mark of their falsity is the election of certain days; since there be those which God hath expressly commanded to sanctify, we can freely operate on all other days,
and at all times. And whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters, (2) pay no attention thereto, because herein is a very great sin (3) hidden, and a deceit of the demon; it being one of his many methods of endeavouring to confound the true wisdom of the Lord with evil matters. Because this true wisdom of the Lord can operate and perform its effects every day, and at any moment and second. The gates of his grace are daily open, he wisheth, and it is pleasing unto him to aid us, as well on this day as on the morrow; and in no way could it be true that he desireth to be subjected to the day and hour which men would wish to prescribe for him; seeing that he is the master to elect such days as he himself wisheth, and also may they be sanctified! Flee also all such books as those whose conjurations include extravagant, inexplicable, and unheard-of words, (4 ) and which be impossible to understand, and which be truly the inventions of the devil and of wicked men. and can therefore do more, and be also independent of astrological considerations, because the matter is relegated to a higher plane than this, and one wherein the laws of physical nature do not obtain. But certainly when working with the rays of the Sun, we shall more easily find his occult force of heat attainable when he himself is producing that effect upon the earth, i.e., when he is in the sign of the Lion; while when he is in that of the Bull, his force will be rather that of germination, etc., when in the Northern Hemisphere. And the same with the other planets. Also if working by the Indian Tatwas, we shall find it necessary to consider the position of the Moon, the time in the day, and the course of the Tatwa in the period of five Gharis. Of course Abraham could not make the experiments of Rabbin Moses succeed if he substituted the laws of another plane for their own.
It is well also to recall that which I have said in the first book, viz., that in the greater part of their conjurations there was not the slightest mention made of God almighty, but only of invocations of the Devil, together with very obscure Chaldean words. Surely it would be a rash thing of a man who should deal with God by the intermediary of his holy angels, to think that he ought to address him in a jargon, neither knowing what he saith nor what he demandeth. Is it not an act of madness to wish to offend God and his holy angels? Let us then walk in the right way, let us speak before God with heart and mouth alike opened, in our own maternal language, (5) since how can ye pretend to obtain any grace from the Lord, if ye yourselves know not what ye ask? Yet, however, the number of those who lose themselves utterly in this vanity is infinite; many say that the Grecian language is more agreeable unto God, it may be true that it was perhaps at one time, but how many among us today understand it perfectly, this is the reason why it would be the most senseless thing to employ it.
I repeat then:– Let each one speak his own language, because thus understanding what it is that ye are demanding of the Lord, ye will obtain all grace. And if ye demand a thing which is unjust, it will be refused unto you, and ye will never obtain it.

1. It is necessary that the reader should not misunderstand this passage. What are meant are those black magic works containing garbled and perverted words and characters; and which teach nothing but hurtful and selfish practices; the great point in which is generally the forming of a pact with an evil spirit. Because true characters represent the formulas of the currents of the hidden forces of nature and true ceremonies are the keys of bringing the same into action.

2. It seems again to me here that Abraham the Jew stretches the matter too far. It is perfectly and utterly true without doubt that angelic magic is higher than that form of talismanic magic which has its basis in the astrological positions of the heavenly bodies; and can therefore do more, and be also independent of astrological considerations, because the matter is relegated to a higher plane than this, and one wherein the laws of physical nature do not obtain. But certainly when working with the rays of the Sun, we shall more easily find his occult force of heat attainable when he himself is producing that effect upon the earth, i.e., when he is in the sign of the Lion; while when he is in that of the Bull, his force will be rather that of germination, etc., when in the Northern Hemisphere. And the same with the other planets. Also if working by the Indian Tatwas, we shall find it necessary to consider the position of the Moon, the time in the day, and the course of the Tatwa in the period of five Gharis. Of course Abraham could not make the experiments of Rabbin Moses succeed if he substituted the laws of another plane for their own.

3. So it would be if he applied it to the angelic working; but equally it would be an error which, though not so great, would still entail failure, to apply laws exclusively of the angelic plane to those experiments which would mainly depend on the physical rays of the planets; though undoubtedly the angels of a planet govern its rays. But the angels of Mars do not govern the rays of Jupiter, nor those of the latter the rays of Mars.

4. The grimoires of black magic would usually come under this head. But, nevertheless, the extravagant words therein will be usually found to be corruptions and perversions of Hebrew, Chaldee, and Egyptian titles of gods and angels. But it is undoubtedly evil to use caricatures of holy names; and these for evil purposes also. Yet it is written in the Oracles of Zoroaster, "Change not barbarous names of evocation, for they are names divine, having in the sacred rites a power ineffable!"

5. Yet, notwithstanding, it is well in a sacred magical operation to employ a language which does not to our minds convey so much the commonplace ideas of everyday life, so as the better to exalt our thoughts. But, as Abraham says, we should before all things understand what we are repeating.


That in this operation it is not necessary to regard the time, nor the day, nor the hours.

There be no other days (to be observed) than those which God hath ordained unto our fathers, viz., all Saturdays, which be the days of the Sabbath; Passover; and the feast of Tabernacles; of which the former is the fifteenth day of the first of our months, and the latter (beginneth on) the fifteenth day of the seventh month. (1) Now for this operation, any person of whatever law (2) he may be, provided that he confesseth that there is one God, (3) may observe these feasts. However, the true time of commencing this operation is the first day after the celebration of the feasts of Easter, and this was ordained unto Noah, being the most convenient time, and the end falleth just at the (Feast of) Tabernacles. (4) Our predecessors have thus observed it, and
the angel (5) also hath approved it; and also it is more advisable to follow good counsel and example, than to be obstinate and follow one's own caprice; and also to treat the election of a particular day as a pagan idea, paying no regard whatever either to time nor to the elements; but only (having respect) unto him who granteth such a period. Thus then will we be found men in the fittest condition of grace and reconciled with God, and purer than at another period; and this being an essential point ye ought well to consider the same.

It is, however, quite true that the elements and the constellations do perform of themselves certain operations (6) but this is to be understood of natural things, as it happeneth that one day is different unto another; but such a difference hath not operation in things spiritual and supernatural, being thus useless for (higher) magical operations. The election of days is still more useless, the election of hours and minutes whereof the ignorant make so much, is further a very great error.
Wherefore I have resolved to write this particular chapter, in order that this error might appear more plainly evident unto him who readeth it, and that he may draw profit therefrom so as to operate with judgment.

1. The Passover is about the Vernal Equinox and nearly corresponds to our Easter; it begins on the 15th or 16th of the Jewish first month = Nisan or Abib. The feast of Tabernacles begins about the middle of their seventh month = Tisri.

2. I.e., religious denomination.

3. It is immaterial whether the religious conception be theistic or pantheistic.

4. The initiates of the true Rosicrucian wisdom know that there is a certain force in the observance of the equinoxes.

5. Abraham evidently means his guardian angel.

6. Here Abraham admits to an extent what I have urged in my previous notes.


Concerning the planetary hours and other errors of the astrologers.

It is true that the wise in astrology do write of the stars and of their movements, and that these attaining thereto do produce divers effects in inferior and elemental things; and such are, as we have already said, natural operations of the elements; but that they should have power over the spirits, or force in all supernatural things, that is not, neither can ever be. But it will instead be found that by the permission of the great God it is the spirits who govern the firmament. What foolishness then would it be to implore the favour of the Sun, of the Moon, and of the stars, when the object would be to have converse with angels and with spirits. Would it not be an extravagant idea to demand from the wild beasts the permission to go hunting? But what else is it, when they (1) have elected a certain day, when they have divided it up into many false divisions such as hours, minutes, etc. "Here," they say, "we have the planetary hours, and the planet appropriate to each hour." O what planets! O what fine order! Tell me, I pray you, what advantage you get by this division.
You will reply, "A very great one, because it shows us in all things, either good or bad fortune!" I tell you, and I repeat absolutely, that this is in no way true; that they produce thus a change of the time and of the air, I in part concede; but do me the grace to tell me how ye do divide the planetary hours. I know that ye begin the first hour of the day with the planet which itself giveth the name unto the day, as Sunday is ascribed to the Sun, Monday to the Moon, Tuesday to Mars, Wednesday to Mercury, Thursday to Jupiter, Friday to Venus, and Saturday to Saturn; then ye divide the length of the day into twelve equal portions which ye call hours, and to each hour ye assign its planet; and ye do the same thing with the night, according to whether the days be long or short. Thus do the hours become long or short. As for example, suppose that on a Sunday the Sun riseth at 7 o'clock and setteth at 5 o'clock in the evening, its course will be ten hours, the which ye divide up into twelve equal parts, so that each hour is of fifty minutes' length. I say, therefore, that the first planetary hour is of the Sun, and is fifty minutes long; that the second is of Venus; the third of Mercury; and so on of the others; at last the eighth hour returneth unto the Sun; the ninth unto Venus; the tenth unto Mercury; and so the day finisheth. Then cometh the night, which is longer, that is to say, fourteen hours, and each planetary hour of this night will be seventy minutes, and in order to continue the regular succession as we have begun, the first hour of the night will be of Jupiter; the second of Mars; the third of the Sun; and so on until Monday, whose first hour will be (according to this rule) of the Moon. Now tell me, I pray you, doth it always happen that when the day of Monday commenceth, that is to say, when the Sun riseth in its horizon, that the Moon riseth also together with him, and that she setteth also together with him? They cannot answer this. Wherefore then do they apportion unto the second day of the week and unto its first hour the Moon? They can tell you no reason, except a likeness to the name (of the day). (2)

O! how gross an error! Hear and tell me when it is that a planet hath the greatest force in the elements; whether when it is above or when it is below your horizon or hemisphere? We must however avow that it is more powerful when it is above, because being below it hath no power save according unto the will of God. Why then, even further than this, should we attribute unto a planet a day and hour, if during the whole period of such day it appeareth not above the horizon?

Abramelin (3) as a most excellent master in natural things taught unto me a very different form of classification (which also we'll examine, and see whether it be not more surely founded than the aforesaid rule of the astrologers), and made me to
comprehend what should be the true planetary hours. When the planet beginneth to appear upon the horizon then doth its day begin (whether it be light or dark, black or white), and until it hath passed its elevation (4) its day lasteth until it riseth anew, and after that it hath set its night endureth; so that as well in the days of the Sun as in those of the Moon and of the others, the days of all the planets be mingled, only that one commenceth sooner than another, according to which nature they be mingled together in the celestial signs.

Now it is requisite that I should tell unto you what be the planetary hours! Know then that each planet hath only an hour during the which it is very powerful, being over you and above your head, that is to say when it is in the meridian. Then, naturally, will sometimes arrive the hours of two planets together and beginning at the same moment; they then produce an effect according unto the nature, quality, and complexion of these stars. (5) But all this only hath power in natural things. Here have I declared and proved unto you the errors of the (common) astrologers; keep yourselves carefully from the insensate follies of their days and hours, because if ye make use of these as do the false magicians and enchanters, God will chastise you; and in order to chastise you will pay but little attention unto the awaiting of the hour of Saturn or of Mars.

I therefore now conclude this chapter, having sufficiently treated of the false and useless method employed by the astrologers in the election of days and of hours.

1. I.e., the astrologers to whom Abraham refers in the first sentence of the chapter.

2. I.e., the Moon and Monday; Sun and Sunday; Mars and Tuesday (Tuisco is a name of Mars); Venus and Friday (Freya's day, after Freya, the Scandinavian goddess), etc.

3. D (p. 208): "Abramelin and Abimelech...". MSW: "Abramelin der auch ein trefflicher Meister in der Natur gewesen und Abimelech..." -JHP

4. "Et jusqua cequil tremonte son jour dure jusqua cequil se leve derechef."

5. This is the initiated Rosicrucian teaching, which is very different to that of the outer and uninitiated world.


Regarding what it is necessary to accomplish during the first two Moons (1) of the beginning of this veritable and Sacred Magic.

He who commenceth this operation should consider with care that which we have before said, and should pay attention unto that which followeth; and the thing being of importance, I shall leave alone for the present all other considerations, so that we may begin with the operation which we should perform on the first morning after the celebration of the feast of Easter (2) (or Passover).

Firstly: Having carefully washed one's whole body and having put on fresh clothing: precisely a quarter of an hour before Sunrise ye shall enter into your oratory, open the window, and place yourselves upon your knees before the altar, turning your faces towards the window; and devoutly and with boldness
ye shall invoke the name of the Lord, thanking him for all the grace which he hath given and granted unto you from your infancy until now; then with humility shall ye humble yourselves unto him, and confess unto him entirely all your sins; supplicating him to be willing to pardon you and remit them. Ye shall also supplicate him that in the time to come he may be willing and pleased to regard you with pity and grant you his grace and goodness to send unto you his holy angel, who shall serve unto you as a guide, and lead you ever in his holy way and will; so that ye fall not into sin through inadvertence, through ignorance, or through human frailty.

In this manner shall ye commence your oration, and continue thus every morning during the first two Moons or Months. (3)

Meseemeth here that now some may say, "Wherefore dost thou not write down the words or form of prayer the which I should employ, seeing that, as for me, I am neither sufficiently learned, nor devout, nor wise?"

Know ye that although in the beginning your prayer be but feeble, it will suffice, provided that ye understand how to demand the grace of the Lord with love and a true heart, whence it must be that such a prayer cometh forth. Also it serveth nothing to speak without devotion, without attention, and without intelligence; nor yet to pronounce it with the mouth alone, without a true intent; nor yet to read it as do the ignorant and the impious. But it is absolutely necessary that your prayer should issue from the midst of your heart, because simply setting down prayers in writing, the hearing of them will in no way explain unto you how really to pray. (4) This is the reason that I have not wished to give unto you any special form of prayers and orations, so that ye yourselves may learn from and of yourselves how to pray, and how to invoke the holy name of God, our Lord; and for that reason I have not been willing that ye should rely upon me in order to pray. Ye have the holy and sacred scripture, the which is filled with very beautiful and potent prayers and actions of grace. Study then herein, and learn herefrom, and ye shall have no lack of instructions how to pray with fruit. And although in the commencement your prayer may be weak, it sufficeth that your heart be true and loyal towards God, who little by little will kindle in you his holy spirit, who will so teach you and enlighten your spirit, that ye shall both know and have the power to pray.

When ye shall have performed your orations, close the window, and go forth from the oratory; so that no one may be able therein to enter; and ye shall not yourselves enter again until
the evening when the Sun shall be set. Then shall ye enter therein afresh, and shall perform your prayers in the same manner as in the morning.

For the rest, ye shall govern yourselves each day as I shall tell you in the following instructions.
Concerning the bed chamber and the oratory, and how they should be arranged, I will tell hereafter in the eleventh chapter. (5)

It is requisite that ye shall have a bed chamber near the oratory or else your ordinary habitation, which it is necessary first to thoroughly clean out and perfume, and see that the bed be both new and clean. Your whole attention must be given to purity in all things; because the Lord hath in abomination all that is impure. You shall sleep in this said chamber, and you shall continue therein during the day, there transacting the matters which belong unto your business; and those which you can dispense with, leave alone. You may sleep with your wife in the bed when she is pure and clean; but when she hath her monthly courses you shall not allow her to enter the bed, nor even the chamber. Every Sabbath eve it is necessary to change the sheets of the bed, and all the linen. Every Saturday you shall perfume the chamber. And ye shall not allow any dog, cat, or other animal to enter into nor dwell therein; so that they may in no way be able to render it unclean. As regardeth the matrimonial obligation, it is chastity, and the duty that of engendering children; but the whole should be done in the fear of God, and, above all things, in such case see that your wife be not impure. But during the following four Moons ye shall flee sexual intercourse as ye would the plague. Even if ye have children, endeavour to send them away unto another place before (commencing the operation), so that they may not be an hindrance from being about you; except the eldest-born of the family, and infants at the breast.

As regardeth the regimen of your life and actions, ye shall have regard unto your status and condition. If you be your own master, as far as lieth in your power, free yourself from all your business, and quit all mundane and vain company and conversation; leading a life tranquil, solitary, and honest. If aforetime you have been a wicked, debauched, avaricious, luxurious, and proud man, leave and flee from all these vices. Consider that this was one of the principal reasons why Abraham, Moses, David, Elijah, John, (6) and other holy men retired into desert places, until that they had acquired this holy "
science and magic; because where there are many people, many scandals do arise; and where scandal is, sin cometh; the which at length offendeth and driveth away the angel of God, and the way which leadeth unto wisdom becometh closed unto ye. Fly as far as you can the conversation of men, and especially of such as in the past have been the companions of your debauches; or who have led you into sin. Ye shall therefore seek retirement as far as possible; until that ye shall have received that grace of the Lord which ye ask. But a domestic servant (7) who is compelled to serve a master cannot well have these conveniences (for working and performing the operation).

Take well heed in treating of business, in selling or buying, that it shall be requisite that you never give way unto anger, but be modest and patient in your actions.

You shall set apart two hours each day after having dined, during the which you shall read with care the Holy Scripture and other holy books, because they will teach you to be good at praying, and how to fear the Lord; and thus day by day shall ye better know your Creator. The other exercises which be free and permitted unto you, are hereafter set forth and principally in the eleventh chapter.

As for eating, drinking, and sleeping, such should be in moderation and never superfluous. It is especially necessary to shun drunkenness, and flee public dinners. Content yourself with eating at your own house, with your family, in the peace and quiet which God hath granted unto you. You should never sleep during the day, but you may in the morning, for after that you have performed your devotions you may if you wish again go to bed to rest yourself. And if it happeneth by chance that you do not rise sufficiently early, that is to say before sunrise, it doth not greatly matter (provided that it be not done of evil intent), and you shall perform your ordinary morning prayer; (8) but you should not accustom yourself to be slothful, it being always better to pray unto God at an early hour.

Concerning clothing and family.

Your dress should be clean but moderate, and according to custom. Flee all vanity. You shall have two dresses, in order that you may be able to change them; and you shall change them the eve of each Sabbath, wearing the one one week, and the other the next; brushing and perfuming them always beforehand.

As for that which regardeth the family, the fewer in number, the better; also act so that the servants may be modest
and tranquil. All these pieces of advice be principal points which it is well to observe. As for the rest, you have only to keep before your eyes the Tables of the Law during all this time, and also afterwards; because these Tables should be the rule of your life.

Let your hand be ever ready to give alms and other benefits to your neighbour; and let your heart be ever open unto the poor, whom God so loveth that one cannot express the same.
And in the case that during this period you should be attacked by some illness, which would not permit you to go unto the oratory, this need not oblige you to abandon your enterprise at once; but you should govern yourself to the best of your ability; and in such case you shall perform your orations in your bed, entreating God to restore you to health, so that you may be enabled to continue your undertaking, and make the sacrifices which be due, and so with the greater strength be able to work to obtain his wisdom.

And this is all that we should do and observe during these two Moons.

1. D (p. 209): im ersten halben Jahr ("in the first half year").

2. D: Passah ("Passover"). Easter would be "Oster."

3. D: "The first half-year."

4. This is the great point to be studied in all magical operations soever, and unless the whole heart and soul and faith go with the ceremony, there can be no reliable result produced.

5. The title of the eleventh chapter of the second book is, "Concerning the Selection of the Place". -SLM. In D, this section is subtitled, "Von dem Gemach" (concerning the room.) -JHP

6. D: "Abraham, Jacob, Moses, David, Elias, Christ, John, Abramelin ..."

7. Meaning in the case where the aspirant unto the Sacred Magic is a servant actually then serving a master.

8. The object of most of these instructions is of course to keep the astral sphere of the aspirant free from evil influences, and accustom him to pure and holy thoughts and to the exercise of will power and self-control. The student of the Indian Tatwas will know the value of active meditation at Sunrise because that moment is the Akâsic commencement of the Tatwic course in the day, and of the power of the Swara.


Concerning the two second Moons.

(1) The two first Moons being finished; the two second Moons follow, during the which ye shall make your prayer, morning and evening at the hour accustomed; but before entering into the oratory ye shall wash your hands and face thoroughly with pure water. And you shall prolong your prayer with the greatest possible affection, devotion, and submission; humbly entreating the Lord God that he would deign to command his holy angels to lead you in the true way, and wisdom, and knowledge, by studying the which assiduously in the sacred writings there will arise more and more (wisdom) in your heart.

The use of the rights of marriage is permitted, but should scarcely if at all be made use of (during this period).

You shall also wash your whole body every Sabbath eve.

As to what regardeth commerce and manner of living, I have already given unto you sufficient instruction.

Only it is absolutely necessary to retire from the world and seek retreat; and ye shall lengthen your prayers to the utmost of your ability.

As for eating, drinking, and clothing, ye shall govern yourselves in exactly the same manner as in the two first Moons; except that ye shall fast (the Qabalistical fast) every Sabbath eve.
Note well: The Sabbath is for the Jews, who are accustomed to observe the same every Saturday, but for Christians the Sabbath is the Sunday, and they (2) ought to consider the Saturday as its eve.

1. D (p. 214): im andern halben Jahr ("in the second half year").

2. I.e., the Christians.


Concerning the two last Moons which must be thus commenced.

Morning and Noon ye shall wash your hands and your face on entering the oratory; (2) and firstly ye shall make confession of all your sins; after this, with a very ardent prayer, ye shall entreat the Lord to accord unto you this particular grace, which is, that you may enjoy and be able to endure (3) the presence and conversation of his holy angels, and that he may deign by their intermission to grant unto you the secret wisdom, so that you may be able to have dominion over the spirits and over all creatures.

Ye shall do this same at midday before dining, and also in the evening; so that during these two last Moons ye shall perform the prayer three times a day, and during this time ye shall ever keep the perfume upon the altar. Also towards the end of your oration, ye shall pray unto the holy angels, supplicating them to bear your sacrifice before the face of God, in order to intercede for you, and that they shall assist you in all your operations during these two Moons.

The man who is his own master (4) shall leave all business alone, except works of charity towards his neighbour. You shall shun all society except that of your wife and of your servants. Ye shall employ the greatest part of your time in speaking of the law of God, and in reading such works as treat wisely thereof; so that your eyes may be opened unto that which from past time even unto the present ye have not as yet seen, nor thought of, nor believed.

Every Sabbath eve shall ye fast, and wash your whole body, and change your garment.

Furthermore, ye shall have a vest and tunic of linen, which ye shall put on every time that ye enter into the oratory, before ye commence to put the perfume in the censer, as I shall tell ye more fully hereafter.

Also ye shall have a basket or other convenient vessel of copper filled with charcoal to put inside the censer when necessary, and which ye can take outside the oratory, because the censer itself should never be taken away from the place. Note well that after having performed your prayer, you ought to take it (5) out of the oratory, especially during the two last Moons, and ye should inter it in a place which cannot well be made unclean, such as a garden.

1. D (p. 215): im dritten und lerzten halben Jahr... ("in the third and final half year...") D also starts this chapter with the following paragraph: "Dies beginnt am ersten Tag nach Passah und währt bis wieder ans Ende der Laubhütten." ("This period begins on the first day after Passover, and lasts until the end of the feast of Tabernacles once again.")

2. This probably means in the bed-chamber before entering the oratory.

3. Que vous puissiez jouir et résister à la présense, etc.

4. I.e., independent.

5. I.e., the ashes of the charcoal and incense.


Concerning what things a man may learn and study during these two Moons.

Although the best counsel which I can give is that a man should go into retirement in some desert or solitude, until the time of the six Moons destined unto this operation be fulfilled, and that he shall have obtained that which he wisheth; as the ancients used to do; nevertheless now this is hardly possible; and we must accommodate ourselves unto the era (in which we live); and being unable to carry it out in one way, we should endeavour to do so in another; and attach ourselves only unto divine things.

But there be certain who cannot even do this thoroughly, notwithstanding they may honestly wish the same; and this because of their divers employments and positions which will not permit them to act in accordance with their desires, so that they are compelled to carry on their worldly occupations.

In order then that such may know what occupations and business they can follow out without prejudice to this operation,
I will here state the same in few words.

We may then exercise the profession of medicine, and all arts connected with the same; and we may perform all operations which tend unto charity and mercy towards our neighbour purely and simply. As for what concerneth the liberal arts ye may interest yourselves in astronomy, etc., but flee all arts and operations which have the least tincture of magic and sorcery, seeing that we must not confound together God and Belial: God wisheth to be alone; unto him pertain all honour and glory. All the above matters are however permitted during the two first and the two second Moons.

You may walk in a garden for recreation; but you shall do no servile work; and amidst the flowers and the fruits you can also meditate upon the greatness (1) of God. But during the two third and last Moons ye shall quit every other matter only permitting your recreation to consist in things spiritual and divine. If ye wish to be participators in the conversation of the angels, and in the divine wisdom, lay aside all indiscreet (2) things, and regard it as a pleasure when ye can spare two or three hours to study the holy scripture, because hencefrom ye shall derive incredible profit; and even the less ye are learned, so much the more will ye become wise and clever. It sufficeth that in the performance of your orisons ye shall not give way unto sleep, and that ye shall shall fail in nowise in this operation through negligence and voluntarily.

1. In the text evidently by a slip the word "grandeur" is repeated: "la grandeur la grandeur de Dieu."

2. "Laissez apart touttes les choses curieuses."

The Sacred Magic of Abramelin the Mage

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