(1) Let God, His Word, all His Commandments, and the Counsel of your Angel, never depart from your heart and from your mind!

(2) Be the declared enemy of all the Evil Spirits, their Vassals, and Adherents, during the whole period of your life. Dominate them, and regard them as your Servitors. If they make propositions to you, demanding from you pacts, or sacrifices, or obedience, or servitude, refuse them with disdain and menaces.

(3) It is more than evident that God can know the heart of men, the which none else can do. You should therefore force yourself to test severely for some time him to whom you intend to give this (knowledge). You shall closely note his method of life and habits; you shall discuss the subject with him, seeking to discover in the clearest way and as far as possible, whether he would use it for Good or for Evil. Also in giving this Operation you shall fast, eating only once a day, and he who shall receive it shall do the same; see also what we have said in the Third Chapter, and elsewhere. It is also true that one who would suffer much in health by fasting in such a manner, may if absolutely necessary supplement the same by paying one or several persons to fast in his stead and to intercede for him. (The whole object and end of) this should be both to give and receive this operation unto the Glory of the Great God, and

The Sacred Magic

unto one's own good and that of one's neighbour, whether friend or enemy, and unto that of all things created.

The Ten Florins of Gold shall be distributed by your own hands when you shall have received the money, unto Seventy-two poor persons who know the Psalms, as mentioned in a preceding Chapter; and see also that you fail not in this, for it is an essential point.

Furthermore you shall demand from him to whom you shall give the Operation, some pleasurable gratification which is in harmony with the Operation, at your choice. But see that you demand not money, for for this you would be deprived entirely of the Holy Wisdom.

Every time that you shall desire to make a fresh command, you shall thrice repeat the Psalm XC, "Qui habitat in adjutorium Altissimi," etc., "Whoso dwelleth in the aid of the Most High," etc., because this Psalm possesseth so great a virtue that you will be astonished when you comprehend it.

If you know that you, as a man, have offended your Creator, in anything regarding the Tables of the Law; perform no operation until after having made a general confession of your sins unto God; the which you shall observe unto the day of your death. By thus acting the Mercy of the Lord will never depart from you.

Unto the which Lord be Praise, and Glory, and Honour, for the Gifts which He hath granted unto us.

So be it!

END OF THE SECOND BOOK

Of Abramelin the Mage FOOTNOTES TO THE SECOND BOOK

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.

I.e., the Revelation, or Apocalypse.

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.

Ie., "probable" as opposed to "certain".

Ie., professing Magicians. ' In the original MS.: "Nous avons deja dit quelle est la science que je dots vous enseigner cest adire quelle nest point humaine, " etc.

Ibid.

In the original: " Comme je suis apresent vous devez donepenser avant que d'entrer dans ce bal," etc.

Ie., he who intends to undertake the Operation. I doubt this assertion very much.

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

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.

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

The Sacred Magic

course Abraham could not make the experiments of Rabbin Moses succeed if he substituted the laws of another plane for their own.

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.

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!"

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.

The Passover is about the Vernal Equinox and nearly corresponds to our Easter; it begins on the 15 th or 16th of the Jewish First Month= Nisan or Abib. The Feast of Tabernacles begins about the middle of their Seventh Month= Tisri.

Ie., religious denomination.

It is immaterial whether the religious conception be Theistic or Pantheistic.

The Initiates of the True Rosicrucian Wisdom, know that there is a certain force in the observance of the Equinoxes.

Abraham evidently means his Guardian Angel.

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

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

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.

"Etjusqua ceguil tremonte son jour dure jusqua cequil se leve derechef." ' This is the initiated Rosicrucian teaching, which is very different to that of the outer and uninitiated World.

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.

The title of the Eleventh Chapter of the Second Book is: "Concerning the Selection of the Place".

Meaning in the case where the Aspirant unto the Sacred Magic is a Servant actually then serving a Master.

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 AkAsic commencement of the Tatwic course in the day, and of the power of the Swara.

I.e., the Christians.

Of Abramelin the Mage

This probably means in the bed-chamber before entering the Oratory.

Que vouspuissiezjouir et resister a-lapresense, etc.

I.e., independent.

I.e, the ashes of the charcoal and incense. ' In the text evidently by a slip the word grandeur is repeated la grandeur la grandeur de Dieu.

"Laissez apart touttes les choses curieuses. "

This chapter is previously referred to in the Seventh Chapter in speaking of the Bed-chamber and the Oratory.

"L 'avenue"; the modern sense of this word is, of course, a road or path bordered by trees.

Compare the following description with that of Sir Philip Derval's so-called Observatory, in the Strange Story, by Bulwer Lytton.

I.e., the Terrace or Balcony.

I.e., the Spirits. 43 I.e., the Altar.

He here evidently means the Oratory, and not the Bedchamber described in Chapter VII.

The Rosicrucian Initiate will note the description of these vestments.

"Mirrhe en larmes "

? Galanca, or galanga, an Indian root, used for medicinal purposes. See description of Holy Anointing Oil and Perfume in Exodus xxx.

Olibanum.

Or storax.

A "brasse" 'is a fathom; but here perhaps implies rather an arm's length: "Lune brasse enveron ou demi aulne".

I.e., in the hollow interior of the Altar.

Which give the instructions for these periods.

Concerning the two last Moons.

It will be remarked how this point is insisted on.

"Which," apparently, should refer to the coals, and not to the censer. ' 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.

The place of the third eye in the Indian figures of Gods.

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.

See Book I., Chapter XII.

Because previously when he has mentioned a foregoing chapter, it has been one of those in this Second Book to which he has referred.

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.

I.e., your special and particular Guardian Angel.

"En la familiarite et conversation «

The Sacred Magic

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.

I.e., this Second Book of the three constituting the treatise. 66 I.e. the Red Robe, or Mantle.

"Ou si vous estez en Campagne mettes vous ducoste, duponant. "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.

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 Goetic Magician as opposed to an Initiate Adept.

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.

"Les Esprits jugentparla denostre ignoranse et serendentplus 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.

Yet the advantage of its being in a language which you do not immediately associate with the things of every-day life is great, provided always that you understand the words and repeat them and pronounce them correctly.

This recalls the phrase so frequent in Conjurations, in which the Spirits are commanded to appear "in human form without any deformity or tortuosity".

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.

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.

I.e., of allegiance to you. ' The four Superior Spirits and Princes are: Lucifer, Leviathan, Satan, and Belial.

The Eight Sub-Princes are: Astaroth, Magoth, Asmodeus, Beelzebuth; Oriens, Paimon, Ariton, and Amaymon.

By a very evident slip, "Chapitre IX." is written in the MS. instead of XIX.

"Qui les asoumis atouttes ses Creatures et avos pieds. "

This whole paragraph is difficult of clear translation by literal rendering, so I give the MS. text: "Secondement que vostre fin nest point curiosite maligne mais alhonneur et gloire de Dieu et alutilite propre et acelle de tout le genre humain et Pourtant toutte ces Jois que vous les appellerez avec quelquesoit signe ou parole etenquelquesoit temps et Lieu etpourquelle soit occasion etservile dabort sans aucunement retarder ayent a aparoitre etobeissent avos commandemens etaucas quils eussent un empechemen Legitime quils ayent avous envoyer dautres esprits enles nommant presentement ceux quiseront capable etpuissan

Of Abramelin the Mage

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 4princes 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.

I.e., beyond the Door, but being careful not to go out on to the Terrace yourself. 82 Written "Atarot" by a slip in the MS.

I.e., upon the sand on the Terrace.

Again erroneously "Atarot".

I.e., unto the subservient Spirits of Astaroth. ' I.e., whether Verbal, or Mental, or by Gesture.

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.

If 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.

I.e., Servitors belonging equally to these two Sub-Princes together.

I.e., Oriens, Paimon, Ariton, and Amaimon. Ariton is often called Egin or Egyn in other works on Magic.

I.e., following the order of the classification in the Nineteenth Chapter of this Second Book.

I.e., Oriens, Paimon, Ariton, and Amaimon; one Spirit from each for a Familiar.

Entitled: "How one may retain the Familiar Spirits, bound or free, in whatsoever form".

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.

However in all Magical Works great stress is laid on the importance of licensing a Spirit invoked in the Operation to depart, and if he be unwilling, of even compelling him against his will to return to his place. It must be remembered here, in this Operation of Abraham the Jew, that not only his Oratory but his Bed-chamber also is kept pure and consecrated, and therefore it would be next to impossible for an Evil Spirit to break through to attack him. But in all Magical Evocations by the Circle.the Magician should never quit the same, without having licensed and even forced the Evil Spirits to depart; as cases are on record of the Operator experiencing sudden death. I myself was present on an occasion when in the Evocation by the Circle, the Magician incautiously having stooped forward and outward just over the limit of the Circle, received a shock like that from a powerful electric battery, which nearly threw him down, struck the Magical Sword from his hand, and sent him staggering back to the centre of the Circle. Compare also with this incident Allan Fenwick's experience in the Strange Story, when his hand accidentally went beyond the limits of the Circle when he was replenishing the Lamps during the Evocation.

Viz.: Lucifer, Leviathan, Satan, and Belial.

I.e., the Demons and Evil Spirits generally.

The Demons generally.

in the original: "demandes etapparitions ".

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Let me here once again insist on the absolute necessity in Occult working of being courteous, even to the Evil Spirits; for the Operator who is insolent and overbearing will speedily lay himself open to obsession by a Spirit of like nature, the which will bring about his ultimate downfall,

A similar name, "Buriol", is given under the Spirits subservient to Amaymon.

See same Name under Oriens.

See same Name under Belzebud.

In MS., "User d'humanite".

Entitled: "How we may retain the Familiar Spirits bond or free, in whatsoever form".

Viz.: Lucifer, Leviathan, Satan, and Belial.

Viz.: Ashtaroth, Maguth, Asmodeus, and Beelzebub; Oriens, Paymon, Ariton or Egyn, and Amaymon.

For not only does constraining them to visible appearance require reiterated conjurations, but also they must be in some way provided with the necessary elements wherefrom to build up a body to manifest in.

In the Original: "Sanspourtant crier comme unfou".

I have by this phrase translated the expression in the Original: Le vice de crapule.

This also seems like mere prejudice on the part of Abraham.

Remember that "this present day" means of course the period when Abraham was writing this work, ie., 1458. In this particular of curiosity the world has doubtless changed little since.

Probably implying that the Evil Spirits could easily obsess such animal, so as to act upon the Operator through whatever he might eat of it.

In the Original MS.: "Vousjuirez lejeu comme la peste parcequil occasionne toujours du blaspheme outreque dans ce temps la leveritable jeu est loraison et la lecture des livres sacrez . By "jeu," here is evidently meant gaming or gambling, and not simple recreation and amusement, which latter would be almost a necessity during this period, to prevent the brain giving way from the intense nervous strain.

I.e., those of the Third Book.

I have here interpolated "in all cases", as otherwise this passage would clash with remarks elsewhere.

I.e., the Spirits, who have sworn allegiance to the Operator at his convocations of them.

I.e., that Spirit.

This Parenthesis is Abraham's.

I.e., of this Second Book. The Chapter is entitled: "Concerning the Convocation of the Spirits".

I have thought it advisable to add here the headings of these chapters at length.

Here again I am giving the headings of the Chapters of the Third Book at length; as by so doing they form a species of Key to the character, nature and offices of the Prince who governs their Operations.

In addition to the chapters here given, Magoth is said to rule the operations of Chapter XIV. (Invisibility), in the special instructions of Abraham, the Jew, concerning that chapter.

Notwithstanding these Numbers are here given, it will be found that the Instructions do not include all these Chapters, and, on the contrary, give information concerning some of those not here specially mentioned.

Of Abramelin the Mage

It is of course evident that the number Four of the Familiar Spirits = one for each of the Four Elements of which Man is composed, ruled by the Holy Name of Four Letters, IHVH, Tetragrammaton.

I.e., the Evil.

"Se resout", in the MS. "Resoudre," like our word "resolve," also may imply to reduce to its chemical constituents. These three parts of the person, which Abraham calls Body, Soul, and Spirit, are designated in the Qabalah by the respective terms of "Nephesch", i.e., the animal part; "Neschamah", or the Soul, that is to say, the Higher Aspirations, and "Ruach," ie., the Mind or Spirit. But besides these, the Qabalists also recognise certain higher principles, of which Abraham the Jew does not here speak, nor yet of the faculty of reincarnation of those principles. Reincarnation is a subject much treated of by the Oriental Sacred writings, and was undoubtedly a fundamental doctrine of the Ancient Egyptian Magic, from which, be it well remembered, the Hebrew Qabalah has been derived. The Esoteric Buddhists divide the personality into Seven Principles, instead of the Three given above.

I.e., The Four Cardinal Points,

the bandages.

In the Original MS., "despersonnes religieuses". This expression would include monks, nuns, and also people bigoted in religion.

I.e., such Evil Magician.

"Serrures," which implies bolts as well as locks.

I.e., Religious denomination.

Here Abraham the Jew is evidently especially addressing himself to his son Lamech.

These two Symbols are probably those which are placed at the extreme end of the Third Book, ie., the Magical Squares with the Names Adam and Uriel returned therein, and of which the Squares of numbers above are evidently intended for the reverse sides; Adam being applied to the Child, and Uriel to the Guardian Angel of Lamech.

' Again let the practical Occultist remember that this counsel applies principally to Adepts; for the ordinary man can not command the Demons' seeing that he has not yet learned to understand and control even all his thoughts; and the Adept can only command such beings through the knowledge of his Higher Self, and of his Guardian Angel.

I.e. of the Second Book.

I think this system of substitution should be very rarely actised. He must be a very spiritless person who would be dissuaded by the prospect of fasting for a day or two.

Before alluded to in several places.

This would apparently apply to a command given to the Demons, and not to an Aspirant for the Sacred Wisdom.