Magische Bücher Gremoires und Co.

Wie ein paar hier drinn im Forum wissen bin ich Initiierter im Order of the Golden Dawn ABER gehe den Weg (den alten Weg) als Wiccaner ----> als Moderner Wicca wohlbemerkt (also keine exzesiven sexuellen Grabstein Orgien oder wie auch immer sich das manche Vorstellen ,dennoch bin ich voll Initiiert in einem Hermetic Coven inkl. Fünffachen Kuss und co ...).

Ich habe eine sehr große Umfassende Magische Bibliothek .Auf Schwarz Weiß und EDV . Darunter sind einige sehr Wertvolle schmöker wie der große und kleine Schlüßel Salomo oder das Grand Gremoire oder das Ägyptische Totenbuch oder Salomons Höllenzwang und und und .
Ich habe seit es die Esoterische Ecke in unserem Forum gibt vor euch ein paar Schriften zu verfügung zu stellen in Deutsch (manchmal Ziterlin) ,Griechisch,Italienisch,Latein und natürlich in Englisch .Alles Bücher sind Originalschriften die von Korephäen auf diesem Gebiet auf echt und Vollständigkeit geprüft wurden ...ich werde nur originale euch zur Verfügung stellen wegen der des so oft allgegenwärtigen falsche übersetzung der schriften da es immer wieder zu fehl interpretationen kommt ,weil vieles in Magischen und Okkulten Schriften auch im Volksmund geschrieben steht ...
Leider ist es in unserem Forum wegen der Textlänge manchmal nicht möglich alles auf einmal zu Posten , so muß ich ein Buch in mehreren Tagen in mehreren Posts unterteilen ...
Die interessierten Bitte Ich um verständnis .

Wenn jemand interesse an bestimmten Büchern hat oder eines sucht oder in richtung esoterik oder Druidismus ,Wicca, Magie und co Hilfe braucht oder fargen hat darf sich gerne jederzeit an mich wenden

LG Lucky


PS FÜR EVENTUELLE SCHÄDEN BEI NACH VOLLZIEHEN DER BESCHRIEBENEN RITUALE UND SONSTIGEM WIRD KEINE HAFTUNG ÜBERNOMMEN ^!!!

LEUTE ICH WARNE EUCH MIT MAGIE IST NICHT ZU SPAßEN - SIE HAT AUCH SCHON LEUTE DIE NICHT DARAN GLAUBTEN UND AUS SPA? DAS EINE ODER ANDERE RITUAL DAR BRACHTEN DAS LEBEN GEKOSTET !!!

HIERMIT SEIT IHR VORGEWARNT !!!!

A Book of the Secrets of Nature
by
Arnoldus de Nova Villa
Here Beginns Mr. Arnold de Nova Villa's treatise. He speakes to his Scholars thus, Know my deare Sonne that this is a Booke of the Secrets of nature, and I shall devide it into six parts. In the first discourse what the stone is, secondly why the Stone is naturall, thirdly why the Stone is animal like our blood, fourthly why it is called herball or Radicall, fifthly I'le relate its true and constant preparation, and sixtly I shall truly and without lies give you an account of the augmentaion of our growing stone, to the end that fooles may bee derided, and wise and understanding men taught. This art is nothing else but a knowing of the secret and hid things of naturall masterrs and Lovers of the naturall art and wisdome, therefore no body should approach to this art, unlesse he has heard before some Logick, which teaches to distinguish truth from falsehood, and withall the naturall art which teaches the things of nature, and the property of the elements, otherwise he troubles his minde and body and life in vaine, it is a Stone and no Stone, and is found by every body in plane fields, on Mountaines, and in the water, and is called Albida, heerein all physitians agree, for they say that Albida is called Rebio, they name it in hid and secret words, because they perfectly understand the materiam, some say it is blood, others say it is mans hair, others say it is eggs, which has made many fooles and unwise men, that understand no more then the letter, and the meere sound of words, seeke this art in blood, in eggs, in hair, in the Gaull, in Allum , in salt, but they have found nothing for they did not rightly understand the sayings of naturalists, who spake their words in hid language, should they have spoken out plainly, they would have done very ill for divers reason, for all men would have used this art and the whole world would have been spoiled, and all agriculture perisht; seeing it is so that a man must give an account of his workes, I desire god, that he would give me reason, and wisdome, and direct me how I may estrange or conceale this noble art from fooles, which made me say what this stone is; Know my sonne that our Stone as Hermes speakes is in a living thing, out of which saying the true attempt of this art may bee knowne, and because of this saying some according to their folly have sought this stone in beasts, in herbs, in Allum, but they have remained fooles; now I'le tell you what our stone is, Sol, Luna, Azoth, now there are three stones and they are dead upon earth, and end the thing afore in Lunam by the carefull understanding and preparation of man; out of this stone is made true gold and silver the same with naturall; the Scholar sayd how can this bee, for the philosophers say that art is weaker then nature, and you say, out of that stone is made gold and Silver the same with naturall. The Master answerr'd wee doe not make it, as nature makes it, but we helpe nature with our art, in which respect it is naturall and not artificiall; there are three things in the naturall art and wisdome as Hermes says, when the Stone is in a thing that has a Soule, as the Soule is spirituall when it goes away in Smoak, for which cause its call'd a fugitive servant, and a finite Spirit, for in the world there is no other spirit to this art, and it is of an Ayry nature, which is a sign of perfection, and that it is not in Salt or Allum; he is not wise that seekes in a thing what is not in it, and because neither gold nor Silver is in Allum or Salt, wee must not seek them there but in such things where gold and silver is to bee found. But that our Stone is not in beasts, heare how Hermes saith. All things are made according to their nature. Out of man another man is made, and out of a living creature another living Creature is produced, and one thing produceth another like it selfe. How
then can the medicine helpe man, it being not fit for man? The Master answeres thus, Understand the Sayings of Wise men. The Medicines which are given to man doe not make man, but drive away his distempers, and so it is here. Our Medicine given to him to whom wee ought to give it, makes true gold and Silver which is subject to no defect, and changes the man into the Woman, and the Woman into the man, and the man into an angell; how can that bee saith the Scholar? Thou hast heard it in the preparation only, perceive well the words of the Naturalists and bee wise and not unwise, it being necessary that our Stone must bee of an incombustible nature and matter it is evident, that it is not found in salt, or animals, or any of the other mentioned, but that Mercury is alone an incombustible spirit, and therefore necessarily must bee an object of our science; so then it is manifest what the Stone is, and how much, and how it is not. Know my Son, that our Stone is naturall, for many reasons; first it is naturall because nature in the like manner makes man and woman as the wise may know, but the unwise doth not understand this. Secondly it is called naturall by Hermes the father of all Naturalists, a man who is to bee beleived. Thirdly the medicine is found naturally, the things which are under the Circle of the Moone being foure elements. And therefore our Stone is joyned together by the 4 elements, and among the 4 elements one is cold, another drye, some warme, some moist. The Scholar here saith, Then our Stone is cold, moist, dry and hot. The Master answeres: Understand plainly. The Seven planets are Stones. Mercury is warm and dry because of the Sunne, cold and moist because of the Moone, for he is of the nature of water, of aire, of earth and of Fire. Therefore he is as the thing to which you joined him, Good with the good, and bad with the bad, which makes Aristotle say, when thou hast Water out of the aire, and aire out of the fire, and fire out of the earth (open thy eares and understand the sayings of the wise) Then thou hast the whole Art. Know my sonne that our Stone is animal-like. The Scholar saith, what is the reason of this? The Master replyes, because hee hath a Spirit, and therefore a soul which makes it animal-like. The Scholar: how hath it a Soule? The Master: dost not thou know that there are 4 Spirits, Sulphur, Arcenicum, Salmoniac, and Mercurius, you see it is under the number of these 4 spirits and therefore it is a Spirit, and the Soule, and because it is a Soule it must needs bee animal-like, for animals have soules, here abouts marke well as I have told thee of spirits and of the Soule and of the animal-like to the animal-like, this is the reason why our Stone is animal-like, and Hermes in Libro Senator saith, our Stone is of a thing that hath a Soule that is of a Spirit or fugitive thing, but the fooles and unwise men who thought, as some yet think that it is in beasts, finde and loose tyme and labour and spoil both their bodies and goods. The Scholar sayes: why is our Stone blood? Because Arcaglaus sayes take the Stone which the ancients bid you take and rub him so long till he be rub'd to blood, that is, till he become red, and because of the rednesse he is called blood, and when our Stone becomes red, then he has in him the nature of fire, and out of it all secrets may be drawn, mark and perceive what I say, and thou wilt have the whole art, fools who thought that he was blood, did labour in blood and found nothing, for things are made according to their nature. The naturall Master says: make out of the Stone flesh and blood, that he may bee red and thou wilt have the whole art, Make of the Milk that is of white Stone flesh and blood, that it may bee white like milke and may flow. The Scholar saith: how is this stone made white, and how is it made red? The Master answeres, Take the Stone and rubb him with blood, and it will bee red, However I
declare the Art to thee otherwise, and clearer. Take the small and inconsiderable and rub it with the most amiable and the best, and it will be made red by the help of the Fire, Observe here that the fire causes them to joyne and purgeth them, and adornes them. But the unwise, who perceive not the Speeches of the Naturall Masters, try the art according to the outward Letter, and finde nothing and then cry It's a Lye, and the art is false, for wee have tryed it and found nothing. Thus they despaire, and raile against the books and the Art. The Scholar saith, why is this Stone Herball? The Master answers: because as the herbe hath a moveable soule, so our stone hath a Soule, for Hermes saith our Stone is of a thing having a Soule, but the unwise thought it was in herbs yet did not finde it there, and so have renounced the art. Some say that Mercury should bee compounded or coagulated with the herbs and so have sought him in the herbs and found nothing, Yet this I doe not say as if the Mercurius could not bee compounded or coagulated with the herbs, but I say that the coagulation is good for nothing, and when they have thus coagulated him, they think they have done great matters, yet have done nothing that's worth anything, nor finished any thing; it being inconstant they talke, I can coagulate the Mercurius, but they might rather say, I can spoile the Mercurius. And what is it that Mercurius is to bee coagulated with? They make him of herbes, and make so fragil, that he is worth nothing. Mercurius, if hee bee rightly coagulated hee must bee as heavy in weight as gold though hee bee white in colour, for the Whitenesse is a Signe of perfection. This done, there needs no more but only to give him the color, and so it is gold. The Scholar saith, why is our Stone called the red Servant? The Master answeres: because hee soon turnes red. The Scholar: why doe the philosophers say, that Mercury doth not dye, unlesse it be killed with its Brother? The Master: Hermes saith That the Dragon dyes not, unlesse you kill him with its Brother the Sun, or Sister the Moone. Therefore saith Avicenna, Make the blind to see, and the seeing blind, and thou wilt have the Art. Another saith, in the Herball Stone are Haire, Blood, Eggs, and this hee said to shew in these words, the 4 Elements, beleeve not mee but the naturall philosophers, who may bee beleeved, nor give an credit to common foolish recipes. For those that have made recipes found nothing of this art, but they had some books of the philosophers, who speake in riddles of this art (For they framed these bookes with such hid words as with allum and Salt, and with other things unintelligible to the simple, though intelligible enough to the prudent) that they have deceived the whole world. I saw a Monck who had laboured in this Art very neere twenty yeares, and could finde nothing notwithstanding of this, however like a base raskall hee made a booke which hee called, The Flowers of Paradise, in which were above 100 recipes, and this booke he suffered to come into every man’s hand, and by these meanes much people was deceived, for hee was a Coxcomb and knew nothing. In this Chapter I will teach the preparation of the Philosophers Stone, but the way of its preparation which I know, I have not of myselfe, but a part of this Labor, I have of one of my brethren, and a part of a German Moncke. Therefor I desire God that he take away from mee the sin of envy, that I may bring every body into the way of truth. In the beginning of this labour, I'le say, that the most excellent Hermes teaches the way in plain words to rationall men, but in occult and hid speeches to the unwise and fools. I say that the father son and holy ghost are one, and yet three, so speaking of our Stone I say three are one, and yet are divided. Mark well, the World was lost by a Woman, therefore necessarily must it bee restored by a Woman. Take therefore the mother very pure and
lay her into a bed with the Servant, and putt them up close into a Prison, till they bee purified of their sins, and shee'le beare a son, which will bee a blessing to all people. Signes have been manifested in the sun and in the moone. Then take the son and beate him that he may be punished and its pride may come down, and he forsake his pride, and abide in humility. Therefore, saith Geber, out of Mercury everything is made. The same Chapter saith further, The common Sulphur is found in Sol and Luna, in Mercury more fugitive, in the body water. And the same in another chapter saith, Afterward the Tincture becomes Water, that it may become better in its nature. Therefore take the punished son and lay him into a bed and there hee'le begin to delight himselfe, then take him and give him to the Jewes to bee crucified. Being crucifyed hee growes pale, then take him, and turne him, and if you cannot see him well, you take away the vaile from the Temple, whereupon a great earth quake ariseth and you'le see various changes, and hee'le leape up and downe because of his great tortures, then hee'le fall downe; therefore stirr him below more, and hee'le give up the ghost. Thus all necessary things are accomplished, and many Workmen have erred in this. The Scholar said, these words I understand not. The Master answered, I must necessarily hide the Secrets of Secrets of the naturall art, as other Natural Masters have done, for it is not with this art as it is with others. Hence it is said, whatsoever is written, is written for our Learning, that through patience and comfort of the holy ghost, wee may have the Scripture. Amen. I came one day into a great Master’s house to recreate my selfe with him in this art for sport, yet with magisteriall words, and I sat at his right side; There were two men with him. The one I knew, but the other I did not know. These two began to speake of this art, neither being ashamed of mee, nor taking any care of mee. Then understood I by their speeches that which I had sought a great while. Yet did they wonder what I sought there and were amazed at the speech, which they had had together. Then turned the honest old man his face towards mee and said, The wise and prudent Mercurius (to speake the common way) is comprehended in these words. Take leade and whatsoever is like lead, and take Azoth. This is the right ordering of the art, which the Egyptians have acknowledged and that's their riddle, their reason, their vertue, and their meeknesse. Here are foure things, two are manifest which hee named the lead, and that which is like lead. Then said one of the men, how many are the things, to which the other said, there are foure, and said moreover: These art words of the prudent and wise, and have a darke obscurity in them, and are taken out of the apparent sentences of the wise. Then the one asked, how is this? to which the other answering said the wise man understands but two. The one asked againe, which are they two? The man answered and said, The hidden thing after this hee adds two words and they signifie foure, and foure signifie but two, and hee changed the words of the wise before mentioned and said foure. And the wise men say but two. Then he answered and said as it was said before, In these words is a hidden obscurity and they are taken out of the illustrious sayings of the wise. Hereby meanes the Master nothing else then that out of the foure things two should bee set together, man and wife. And having thus used diverse words among the rest he said, Take Fire and water, and mingle these two together, and there will bee one thing out of it. After this he said, Take Lead and that which resembles lead, and he changed these words and said, Take
Azoth and that which resembles Azoth; with such hidden words doe they hide their words to all unwise men. Perceive therefore and trust God, that thou mayst perceive the better the aforesaid saying of the wise. Of this I’le give thee an example when the Master saith, Take Lead, according to a philosophicall sense or meaning. The word lead is a manly name and word, and so one of the number of the names of men. Hereby mayst thou truly know the name of the man. And he saith further, That which resembles lead, that is, that which resembles the man. So hee hides the name of the Woman, and the reason why he mentions the man’s name first is because shee is of him, and not hee of her. Therefore said the master, That which resembles Lead. After this one said, Take Azoth and that which resembles Azoth. The Masters hereby meane the wife. Here he names the Woman, and mentions not the name of the man, for hee had named him before in the beginning of these words, where he saith, Take Adam and what resembles Adam. Afterwards hee changeth this Speeche againe, to make it more occult to him that is not altogether wise, and said, Take Eva, and what resembles Eva, here thou namest Eva and not the man, and this thou doest, because thou didst begin in the first speech with the man. That these Speeches doe not at all hinder a wise man in his reason, but make him more ingenious, and more intelligent. When they had talk'd together a great while, they began againe in a great feare another way and language. Mingle the warm with the cold, for so an equall mixture will arise out of it, which is neither warme nor cold, and mix the moist with the dry, and you'le have an equall mixture, which is neither moist nor dry. The Speech now uttered, is manifest from 4 things, and out of these foure are numbered and terminated Man and Wife. The man is hot and dry, the wife cold and moist, but when they come together, and unite themselves naturally, there is made an equall mixture of the warme and the cold, of the moist with the dry. And of this a wise Philosopher doth not doubt, and the artificiall conjunction cannot bee unlesse the things belonging thereunto be totally prepared, every one according to its kind. For as Joseph saith, Mix together fire and water, and there will be two, Mix together aire and earth, and there will bee foure, Afterward of foure make one, then thou art come to what thou wouldst bee att. And when this is done make out of that body a non-corpus, that is a Spirit, as out of the non-corpus or Spirit make a body againe, which may bee constant on the fire, and not remove any way from it. Already, thou hast comprehended the Wisdom. Doe in this as Joseph hath said. Before thou beginnest the labour of this Artificiall treasure which is true, prepare all things, each in their kind and nature, begin thence to the end, and when thou hast done this thou hast made a water which is warme and not warm, cold and not cold, moist and not moist, dry and not dry according to its nature, and it is fixed, that it cannot fly, and it is the thing which reveales and opens to thee the tincture, and if it were not for this Artificiall water, all hope would bee in vaine. When the Masters speake here and there, they still come to this Noble water. The reason is because that water is a medium between the contrary things, this comes from thence, and it is water and no water, fire and no fire, aire and no aire, earth and no earth. Because then it is and is not, according to its Noble Nature it is a right medium betweene the unlimited Elements. This Noble water is the beginning, middle and end of this Noble art, perceive this speech well together with the former. For the Masters speake commonly one
thing, and meane it in another sense, and where they spake most hiddenly and most profoundly, there they doe mean it most simply, and where they speake most plainly and openly then they doe hide most this divine and Noble art. Out of this speech and sentences it is manifest, that this art may bee taught with all its Secretes in a few words, nor will any man be found in time to come, that will say so much in writing as is said here, unlesse one should show it to the other with hand and mouth and reveal'd and open'd all to him, for the philosophers have unwillingly discovered this amiable truth, and have reserv'd it to themselves and taken it with them downe to the Grave; and what in other Bookes is taught by examples and circumstances, that is express'd here cleerely, and thus this Noble Art is written by me truly and sincerely. Therefore that my name and memory may for ever remaine upon the earth, I have written this small booke and made it by the help of the Holy Ghost, for all Posterities and Children of God and of this Art. One time I sate alone in my Chamber with my Wife, and read the Bookes of the ancient deceased philosophers, and those also that have liv'd in my time, and there I found written something of Alkabrith and Zandorit, and of other strange words and things whereby one may turne every man from the right way, and he that matters it looses his time, goods and substance and last his health, and miserably robbs himselfe of life; and that thou mayest believe me the better I tell the whole truth, that no man can attain unto this art unlesse he retires from the world and converses with his equalls, and joyn himself to them, and though every one sayes that hee reveals it, yet however all hide it as thou seest by me that I doe reveale it, but not to the unwise and foolish; and if I truly discover this divine art, my booke will bee so profitable to them, that the bookes of wise men and my words will bee the same, my words theirs, and theirs mine; not that I would steale their words from them and make them mine owne, this would be unjust, but only my meaning agrees with theirs, and theirs againe with me. Therefore whosoever will finde out the Secrets of this Art, let him read this booke and understanding. And why? because this booke is cleere and known to understanding men and to those that observe carefully and reade with attention in it, but to the unwise and unexpert, and those that are not diligent it must needs bee hidd as it is from children. Know then, that there art many who labour hard in the preparation of Sulphur, and in the Sublimation of Arsenicum, which art combustible and corruptible. These men only looke to the words which they reade or heare, and not to the hidden sense that is in those words. For truly the Sulphur, Arsenicum, Auripigment, Zandorit, Vibrick, Mercurius, Salt, Saltpeter, Sala Pculi, Salmiac and Allum signifie in this Noble art in truth nothing but water, and the making white the Philosophers talk of, is nothing else but the purification of the Water that it may bee clearer and purer, and by the sublimation or exaltation understand nothing else, but the ascension of the vapour from the water in the Cucurbit below and above in the Alembick and againe through the Canales Laterales in the Cucurbit, and againe through the Canales laterales; and by the washing understand The Bodies changing into water so long till out of the Water a part in it of the manifold vapours ascends, and falling downe againe are coagulated and consolidated that it may never rise againe, and the reason hereof is because the corporeal Spirit in the Spirituall and the Spirituall againe in the corporeal has mixed and soaked it selfe, and because the Spirituall Spirit is stronger than
the Corporeall Spirit, they both are vapourous and ellevate themselves in the height of the allembick; but when the corporeall Spirit overcomes the Spirituall he must necessarily remaine with him at the bottome in the Cucurbit, and when they have united themselves the Spirituall Ghost which is penetrable makes the corporeall Spirit together with himself penetrable and permeable, for the corporeall Spirit has in him the tincture, that is, the red and white colour, and with all the Spirituall Spirit leads the corporeall in and without hinderance just as a man does goe through a house with an open doore, and is not spied by any, so it is here; but this cannot be unlesse the body that will draw the Spirit out of the man, bee totally cleansed from all impurity, and thereby the Leprosie of the whole from the whole be perceived. Understand this, that is, that ashes be drawne and made, for thus the bodies are deprived of lustiness and moistness, and so the body may first become spirituall, when the body is turned to ashes according to its highest purification, and out of those ashes be made a Lixevium, in that waterish nature the body becomes spirituall; and understand this secret how the body has the ashes in it, and in the ashes is the Stone, and the Stone is the Spirit, and in the Spirit there is the tincture or colour, and in the tincture the Soul, and the Soul had in her a fiery permeation, and leads with her the colour in the body; and he that does not understand how he shall begin this, how will he come to the middle, or to the end, therefore thus speake all masters: it is one body, and yet there are many bodies, and those many are no more then one body, this understand allso it is one body because it is not beaten as soone as it is turned into ashes, each singular dust is a singular body and when the ashes are turned into water it is a water and no water and may with artificiall industry be returned into a body, but before this the body must often rest in the belly of the wind under the height of the heavens; and therefore the Masters say it is a Stone, and resembles the Eagles Stone for the Eagles Stone is such a Stone that in his belly there is another Stone, and if you will pull it out from thence, you must turne the Stone into Ashes, and out of the ashes there is first another Stone made, and when that Stone does sweat right, its owne Water is made of it, and when he has well sweated, he drincks the Sweaty Water againe into him, and flys afterwards up and downe, and from the great motion which he does force up above his Mass in the aire, the water becomes of itself againe a Stone, and by the paraphrase of the Eagle, understand the evaporation of the vaporous spirit, and by their redescention understand the heavy falling downe of the body; yet there are many who call the aforesaid ashes a sowre masse or a Leaven, but they know not their water, that the corporeall nature attracts the coagulated nature out of those ashes. Moreover says Master Joseph their Spirit is the fusion of both bodies, by this he does not meane the dissolutions of the bodyes on the fire, but he meanes that they should bee turned into Mercury, and that out of the Mercury the flowers should be extracted, and this is the Stone whereof Aristotle spoke to his King, did men know what a great Treasure they had in Saturnus they would not give it for a small summe of Money, but they would make so much gain by it, that one might bring the whole World into his Subjection; and another Master said, take the things as they come out of their treasury, and lift them up in the highest mountains, and humble them again from the highest mountains to their roots, these are the wisest words which he has spoken openly without all envy and without any secrecy, and afterward hee hath not named the things he meant, in the heighth of the Mountaines and by the roots. For as in Mountaines naturall gold is made, and in the
ground, so in this art, our gold is made in the heighth of the Alembick, and in the roote that is in the Cucurbit. And this is a cleanly similitude which may easily be perceived, and hereby you may understand, when the Master speake of the highe mountaines or the deepe grounds that they doe not meane the heads of men or their feete, so when they speake of haire, and of blood, they only understand the resemblance of them. Therefore many men are deceived, which looke after the literall sense and seeke it where it is not to bee found. For this Art is so noble that it must be sought and found out in it selfe, and no thing like to it. As out of a man is made another man, so out of one Noble Mettall is made another Mettall, and there is no transmutation, as some idle and simple men thinke. Who doth not mollify and harden againe doth erre, therefore make the earth black, and separate her Soule from her, and the water, after that make it white that it may become as a naked Sword and when it growes white, give it to the Covetous fire so long till it growes large, and doth not fly away; Hee that can doe this may well be called happy and exalted in this World, and let him doe it in the love of God and in his feare. Amen. The first word in this great work is the bodies transmutation into Mercury and this the Philosophers have called a dissolution. And this Artificiall and ingenious dissolving is the bullwark of this art. Hence saith Rosarey, Unlesse you dissolve the bodies, Your Labor is in vaine. Therefore the dissolving of Philosophers is not a drinking in but the bodies transmutation into water. Nor is it called a Philosophical dissolving unlesse it becomes cleere as Mercury, so thou wilt have an element, which is the water. The second word is that it be purified and filled with its terra; of this speakes Morienus, let the earth bee filled with its water, and let it bee cleansed with it, and when it is purified on both sides it ends the whole art. Aristotle sayes in generall, put the dry to the moist, the dry is the terra, the moist is the water, thus thou hast earth and water each by it self, and the earth is purified with the water, and when they are cleansed one with the other, thou hast Colours cleerer then before, therefore saies Rosarius in generall, if one by day sees many starrs in the heavens, the sunne is hindered of its Lustre by moon, and when that does vanish the Sunn shines clearer then before. The third word, that the water does lift itself in vapours which is condensed and coagulated of the earth, and thick, that is that it makes it selfe spirituall in the aire, and so thou hast Water, earth and aire, and while it hurvers in the aire Archelaous calls it the great Master Hermeses bird by way of similitude; therefore sayes Alberius, make him white, or white him with the nimblenesse of the fire, so long till out of him arises the spirit which is called Hermeses bird, so the earth will remaine cinerated in the ground which is of a fiery nature, so thou hast 4 elements in the earth which did remaine in the ground, and it is the fire; hence Morienus: the Earth which remaines in the ground, thou must not at all despise nor villify, understand the earth of the body, and that same earth is the right end of the permanent and constant things, after that with a good water thou must annoint and errigate the Leaven, and the Leaven is called by the Philosophers a Soul; they call also the prepared body a Leaven, for as a Leaven does make other bread sowre, so does this thing, and I tell thee freely, that there is no other Leaven but Gold and Silver, of necessity must the Leaven bee Leavened in the body, for the Leaven is the Soule of the body, and therefore says Morienus: Unlesse you purify the unclean body, and create in
him a new soule, you have perceived Lesse then nothing in this art; likewise says Arnuldus, the spirit changes into the body, and cleanses and eterniseth him, about this the Spirit does tye himself, and the clear permeations of the Soul which here is mentioned is a Leaven, and rejoyces with the body, because it has cleansed it selfe with him and now the nature is changed so that the grosser things stay behind there; says Aschanos in Turba Philosophorum, the Spirit is not joyned to the body unlesse before it bee totally purified from all uncleanesse, but in the conjunction, the greatest miracles are made evident, for there are seen all the colours that a man can think of; and when the colours beginn to bee lighter and lighter so that thou seest sometimes onely as it were a little spark and beginns to rejoyce therein from thy heart and Soul, then take heed, for our basilisk prepares himself who kills men more for joy, which they conceive from him then for his poyson, for his poyson lasts but a moment, that is when the supreme power or the Quintessence of the elements does discover it self in so many wayes and colours, and the last is done in a Moment; when this is done thou seest the sun and Moone shine lovely in the heaven of his owne water, and begins to rejoyce but then goe away lest thou loosest thy life for joy, and thus the imperfect body is coloured with his best colours because of the power of the heaven, and the heaven is the soul, and the Spirit is with the help of the soul joyned to the body, and are tyed one with the other, and the body is changed to the colour of the Leaven and becomes eternally good; out of the Words prescribed and said any understanding man may know that the philosophers in dark and hidden wordes have hidde the whole art, for they say our Stone is of 4 elements, and that's a great truth, for they have compar'd them with 4 elements whereof Wee have said enough, and one may know the elements by the coloures, he that knowes it, and is acquainted with it; some Philosophers have said that our Stone is of a body, of a soul, and of a Spirit, and they have said true, and wee doe yeild, and they give to the perfect body what he had not before, and it brings him into a better spirit; the Soul brings into the imperfect body a constant spirit, which is not at all fugitive before the Aire, and therefore it keeps its colour and weight unchangeably and the more you drive it the more noble it becomes both in colour and weight. Some also say unlesse you change the bodies into no bodies, and the nobodies againe into bodies, you are not come yet to the right art, for the body becomes first an aqua Mercury incorporal and afterwards the Water and the Spirit in the changing and so both become one body; some also say change the natures quite and cleane and you will finde what you seeke; and that's true, for we make of that which is grosse a subtle and quick thing, and of a body we make water, and of that which is moist we make a dry thing, of the water we make the earth, and thus wee change the true natures and make of that which is corporall a spirituall thing and of a Spirituall a corporall thing, and wee make that which is above like that which is below, and that which is below like that which is above, the Spirit is turned to a body, and the body to a Spirit; and therefore its said in the beginning, the Word was a Spirit, and that word the Spirit was with God, that is with himselfe, and God was that word, he himself was the Spirit, and the word the Spirit was made flesh, the Spirit has assumed the true body, and so that above became true as that below, the Spirit has become a mettallick in the body, and that which was below, that is, the body, is become mettallicke with the Spirit; and thus it is well known that our Stone is out of the elements and it is a body, a soul, a spirit, and not two spirits, one soul and not two soules; and the saying of Philosophers is true who say our Stone is made but of one thing, and therein they have said very true, for it is
made only of water. And in the water and out of the water our whole art hath an end, for it dissolves the bodies with the dissolution aforementioned; not with such a dissolution as unwise men fancy, that our Stone should be changed into Water, but it's dissolved with the true naturall dissolution, so that he is changed into such a water as it was from the beginning before it was a body, and that very water incinerates and turnes the body again to earth into ashes, and makes them penetrable, and does whiten and purifie them, as Morienus says: Azoth and the fire purifies Latonem, and take all his darknesse away, Laton an impure body set together of Gold and Silver, Azoth and Mercury, and that two distinct bodies joyn the fire and Azoth together when they are ready as is said before, that no attempt against the fire or other attempts can part them, one from the other, and that same water does not sublimate neither does it exalt it self with a sublimation of fooles or exaltation as they imagine, but with the wise and understanding sublimation or exaltation; for our sublimation is making a noble thing out of an ignoble, therefore fooles take the shaved bodies and make them ascend by the heat of the fire, and mingle them with an impure spirit, as with Arsenick and Salmiack, and they make a Strong fire under it whereby the bodies ascend with the Spirit, and then they say now are the bodies sublimated; whereas they are quite Killed, for why they finde the bodies impure therefore observe that our Sublimation is not driving on and ascending, but the making of a dry thing and corrupted a sound one, a great and high one, and changing it into another nature, and making on a suddain sublime vapours, and all this does our Water together; and so understand our Sublimation and not otherwise, and take heed of the Sublimation of fooles, wherewith many are deceived; marke our water at first kills and makes alive again, and it makes white the black colour, when it's changed to earth, after that innumerable colours reflect from the whitenesse and all the colours last end is the white, for at last it turnes white; some call the Stone lead, as Gigill speakes, in our lead is the whole art, and if our lead be impure our stone is also impure, while he lyes in his mothers womb; O did the Lead Mongers know the vertue of Lead, they would not part with it for so small a price; some call our stone Cheife Copper or Clock minerall as Eximius speakes in generall. Know this all wee that seeke this art, that no tincture is made without this cheife Copper or Clock Minerall, and thus they have given it innumerable names, and yet meane no more but one thing, and this they have done for this reason, that fooles should not finde it out, for they have named it with all manner of names that can bee named, yet they have meant but one thing; and it is no more but one thing, to witt the Philosophycall water. Our art is also compared to man making. The first is the deprivation of its chastity, the second is the conception, the third is the being with childe, the fourth is the birth it selfe, and the fifth is the bringing up of the child borne; understand also these words, our Son that comes from the privation of chastity is Mercury, for he is drawn out of a perfect body so there remaines an earth the mother of 4 elements, and when the earth begins to take somewhat in of Mercury, it’s call'd unchastity, but when the man lyes with the wife it’s called conception, which without the Mercury is wrought in the earth; this is what the Philosophers say, our Art is nothing else but that the man lyes with his wife, and that they mingle one with the other, so that the Water governes and has the Mastery, and that the Mercury bee more then the Earth, and so earth encreases and augments; but when the earth becomes a wife she is with Child, after that the ferment is added to the imperfect prepared body as is said before, so long till it becomes something in colour and in sight and that's called the birth; so then our Stone is born, for the Philosophers call him King
and say thus, honour your King who comes from the fire crowned with a double crown, bow the knees before him when he comes to his perfect alterr, for the sun is his father and the Moone his Mother, the perfect body is Luna, the perfect body is gold; at last followes the nourishment whereby he is nourisht with a great nourishment, he is nourisht with his owne Milke, with the Seed in the beginning he is fed, to wit with Mercury, till he hath drunk enough of the Mercury. Beloved sonns by these things which are told you, You may easily perceive the darke and hidden worke of the Phylosophers and by that you may know that they all runne one way and upon one straine, and that our art is nothing else but what has beene said before, the dissolution of bodies and changing of their first matter, how it's made earth and how it becomes a light and spirituous in the aire with distilling it because of the moistnesse which is in it; thus it becomes lusty in vapours, and the earth remaines below incinerated and is of a fiery nature, thus you have truly the totall changing of things and the mingling of the Soul with the body and with the Spirit, and it assumes such a Spirituall and powerfull increase that humane reason cannot fathome it, the highest be praised and blessed for it for evermore. Now will I in the name of God make manifest the practice and the very sense of the Philosophers how one shall perfect that Ellixir, that is the augmentation of the true tincture and of Silver and Gold only out of the Mercury of the Sages, or the minerall Mercury and in all copper bodies which fall short of perfection, insomuch that they become perfect into a perfect Luna and gold above the naturall, which is not that common Mercury, call'd by the Philosophers prima materia, waterish hot moist and cold, an element, a constant water, a Spirit, a body, a swimming smoake, a blessed water, a water of the wise, a vinegar of Philosophers, a dew of Heaven, virgin Milke, a corporeal Mercury, besides others innumerable names whereby he is called in the Bookes of the Philosophers; allthough these names sound variously, yet they signifie but one thing, to witt the aforesaid Mercurium Philosophorum, for out of him, and in him and by him only are sought all the vertues of the whole art of Alchimy, and of the red and white tincture, Q and R. Therefore saith Geber, without Mercury the art is not perfected. It is a thing, a Stone, a Medicine in which lyes the art, unto which no outward thing is to be applyed, only in the preparation the remaining or superfluous part is to bee taken of. Therefore in that and out of that a man may finde all things, needfull to this art. For it kills it selfe and revives it self, makes it selfe hard, makes it selfe weake, makes it self black white and red. And the same master in his discourse sayeth. Wee add no externall thing because of the gold and silver, for these are called not internall things, which are to bee adjoyned to the Mercury, For they are two Fellow Helpers whereby the whole work of the art is perfected. And another Philosopher saith, It is a thing, whereby many have beene undone, as a whole multitude was for one mans sake. The Mercury is also called a naturall root of a high Tree out of which innumerable branches grow, and its call'd the knowne stone of the philosophers, and in the Bookes of Philosophers the first operation. To the perfection of the aforementioned Stone or Elixir belongs a Sublimation or exaltation which must bee brought to purity. And this I shall hereafter without the least covering make manifest. But you must note that this
sublimation is nothing lesse than a purification, for hereby all remaining drosse that was in the Mercury is purged away, thus this sublimation the inconstant particles are lifted up from the constant, for the inconstant ascend and the constant remaine below at the bottome, yet in the operation the inconstant become in part constant and it's particularly to bee noted. Hee that rightly sublimates our Mercury, hee hath perfected the whole art, For Master Geber saith, The whole perfection is in the sublimation in the vessel, and in the ordering of the fire, for in the already mentioned sublimation are comprehended all other particulars, which belong to our art and labour, as sublimating, dissolving, ascending, descending, cooling, mollifying, purifying, and perpetuating, washing and colouring on red and white. All is done in a vessel in order in an oven, whereof the Masters of nature have written much that the art was not to bee perfected constantly, on purpose, that the unwise might reach to it, but to the just and to the godly it becomes profitable both here and hereafter. Now make it thus. Take in the name of God the aforementioned Mercury or the naturall Water, the first matter of the Sages, Take of it as much as you will, and putt it into its vessell which must be pure, cleare, and cleane, and Seale it well above with the Sigills Hermetis, that the Mercury may not come out above, and sett it in its prepared place, that it may have a moderate heate every moment for a month. The naturall master saith That it may have its place warme whereby it works it self up and downe, so long til it ascend no more in the glasse, and begins to bee colle at the bottome, and becomes dry below in the glasse without the least moistnesse, like a black earth, that is caput Corvi, or an earthy dry element, for thus the true sublimation or exaltation of the philosophers is perfected as is said before. And in this sublimation is the true separation of the Elements, as the Masters say.

The Sword of Moses
An ancient Hebrew/Aramaic book of magic
Translated by M. Gaster, 1896
Note: Dr. Gaster omitted transcription of holy names, marking them X in the text.
Text marked by [] added by J.H.Peterson.
I. The Sword of Moses.
In the name of the mighty and holy God!
Four angels are appointed to the “Sword” given by the Lord, the Master of mysteries, and they
are appointed to the Law, and they see with penetration the mysteries from above and below; and
these are their names — SKD HUZI, MRGIOIAL, VHDRZIOLO, TOTRISI. [CQD HUZI
MRGIZIAL, UHDRZIULU, TUTRISI] And over these are five others, holy and mighty, who meditate
on the mysteries of God in the world for seven hours every day, and they are appointed to thousands
of thousands, and to myriads of thousands of Chariots, ready to do the will of their Creator, X
[AHI HI HIH], the Lord of Lords and the honoured God; these are their names — X [MHIHUGTzI
PJDUThThGM, ASQRIHU, CIThINIJUM, QThGNIPRI]. And the Master of each Chariot upon
which they are appointed wonders and says: “Is there any number of his armies?” And the least of
these Chariots is lord and master over those (above) four. And over these are three chiefs of the hosts
of the Lord, who make every day tremble and shake His eight halls, and they have the power over
every creature. Under them stand a double number of Chariots, and the least of them is lord and
master over all the above Chiefs (rulers); and these are their names — X [ASHHI CTRISHUIH
SHUThGIAIH]. And the name of the Lord and king is X [PSQThIH], who sits, and all the heavenly
hosts kneel, and prostrate themselves before Him daily before leaving X [GQTZ’’CLAH], who is the
Lord over all.
And when thou conjure him he will attach himself to thee, and cause the other five Chiefs and
their Chariots, and the lords that stand under them, to attach themselves to thee just as they were
ordered to attach themselves to Moses, son of Amram, and to attach to him all the lords that stand
under them; and they will not tarry in their obeisance, and will not withhold from giving authority to
the man who utters the conjuration over this “Sword,” its mysteries and hidden powers, its glory and
might, and they will not refuse to do it, as it is the command of God X [ABDUHU] saying: “Ye shall
not refuse to obey a mortal who conjures you, nor should you be different to him from what you were
to Moses, son of Amram, when you were commanded to do so, for he is conjuring you with My
Ineffable names, and you render honour to My name and not to him. If you should refuse I will burn
you, for you have not honoured Me.”
Each of these angels had communicated to him (Moses) a propitious thing for the proper time.
These things (words) are all words of the living God and King of the Universe, and they said to him:
—
“If thou wishest to use this ‘Sword’ and to transmit it to the following generations, (then
know) that the man who decides to use it must first free himself three days previously from accidental
pollution and from everything unclean, eat and dring once every evening, and must eat the bread
from a pure man or wash his hands first in salt (?), and drink only water; and no one is to know that he
intends using this ‘Sword,’ as therein are the mysteries of the Universe, and they are practised only in
secret, and are not communicated but to the chaste and pure. On the first day when you retire from
(the world) bathe once and no more, and pray three times daily, and after each prayer recite the
following Blessing: —
“Blessed art thou [QUSIM], O Lord our God, King of the Universe, who openest the gates of
the East and cleavest the windows of the firmament of the Orient, and givest light to the whole world
and its inhabitants, with the multitude of His mercies, with His mysteries and secrets, and teachest
Thy people Israel Thy secrets and mysteries, and hast revealed unto them the “Sword” used by the
world; and Thou sayest unto them: “If anyone is desirous of using this ‘Sword,’ by which every wish
is fulfilled and every secret revealed, and every miracle, marvel, and prodigy are performed, then
speak to Me in the following manner, read before Me this and that, and conjure in such and such a
wise, and I will instantly be prevailed upon and be well disposed towards you, and I will give you
authority over this Sword, by which to fulfil all that you desire, and the Chiefs will be prevailed upon
by you, and my holy ones will be well disposed towards you and they will fulfil instantly your wishes,
and will deliver to you my secrets and reveal to you my mysteries, and my words they will teach you
and my wonders they will manifest to you, and they will listen and serve you as a pupil his master, and
your eyes will be illuminated and your heart will see and behold all that is hidden, and your size will be
increased.” Unto Thee I call, X [SUQIM], Lord of the Universe. Thou art He who is called X [IHUGH
HU], King of the Universe. Thou art called X [AThHU], merciful king. Thou art called X [PHUZGH],
gracious king. Thou art called X [ZHUThGIHH] living king. Thou art called X [TZHPRUHU
HUH], humble king. Thou art called X [SPTHUThHU], righteous king. Thou art called X [QGIUHI
HU], lofty king. Thou art called X [CHRU SGHURI], perfect king. Thou art called X [SPQS HPIH],
upright king. Thou art called X [QThThH GThHI], glorious king. Thou art called X [PThRIS
HUPIHU], youthful king. Thou art called X [ROPQ TzIUHIH], pleasant king. Thou art called X
[JUSH IHU], and thou listenest to my prayer, for Thou hearkenest unto prayer; and attach unto me
Thy servants the lords of the “Sword,” for Thou art their king, and fulfil my desire, for evening is in
Thy hands, as it is written: “Thou openest thine hand and satisfiest every living being with favour.”
“I conjure you, Azliel [AZLI-AL] called X [HURI ZHI]; I conjure you, Arel [ARAL] called X
[SQRISIHIH], Ta’aniel [TONI-AL] called X [AAThRTzAHIH], Tafel [TPAL] called X [HUPQI
HUH AHIH], and the most glorious of these Yofiel Mittron [IUPIAL MITTRUN] called X [HLIKIH
HUH], the glory from above. With the permission of my king (I conjure) Yadiel [IDIAL] called X
[SGHUH HIH], Ra’asiel [ROCI-AL] called X [MHUPThKIHIITz], Haniel [JNIAL] called X [RHU
PGTIH], Haniel [HNIAL] called X [PHUTzPNIGIH], Asrael [AShRAL] called X
[ThHMUThIHIH], Yisriel [UIShRIAL] called X [QNIThI PTzIH], A’shael [OShHAL] called X
[IHUTh NTHIHIH], Amuhael [OMUHAL] called X [RUPNIGIH USSIH], and Asrael [UATzRAL]
called X [ShHGNU ThGIHH], that you attach yourselves to me and surrender the “Sword” to me,
so that I may use it according to my desire, and that I find shelter under the shadow of our Lord in
heaven in the glorious Name, the mighty and awe-inspiring X [HU HI HHI HU HH AH UH IH IH
HUI HU HI HU NA HUH IHU IA HU HU IH IHU HI HU IA IH UH HU IA HU HUA HU IH
UH IH HU HUH IHI HU IH AHIH MH UH], the twenty-four letters from the Crown; that you
deliver unto me with this “Sword” the secrets from above and below, the mysteries from above and
below, and my wish be fulfilled and my word. hearkened unto, and my prayer (supplication) received
through the conjuration with the Ineffable name of God which is glorified in the world, through
which all the heavenly hosts are tied and bound; and this is the Ineffable Name — X [HH HH HUH
HHII IUHH AH UH NIH HUH PH UHU HIH TzHU AH UH HIH ThH UH IH UH IH SIH
UH IH UI H], blessed be he! (I conjure you) that you shall not refuse me nor hurt me, nor frighten
and alarm me, in the tremendous Name of your king, the terror of whom rests upon you, and who is
called X [PRZMUThGIH SRJUQThIH: HIGNIThIH: TRSNIHIH: QRZMThHU: TZNIH IH
UH HIH HU HI HA HUH AHH HHI AH UH HUH HIH AH UH IH IHH IHU IHI AU HH
AH HH HA HIH AH ZQDIDRIH]. Fulfil for me everything that I have been conjuring you for, and
serve me, for I have conjured you not with the name of one who is great among you but with that of
the Lord over all, whose name ties and binds and keeps and fastens all the heavenly hosts. And if you
should refuse me, I will hand you over to the Lord God and to his Ineffable name, whose wrath and
anger and fire are kindled, who honours his creatures with one letter of his name, and is called X
[ZRUG DQNTA QTzUPTzJThIH: AHUH-SJThI GIH NIGIM: HIGIH HU IH HNIH HUH
QLTzG]; so that if you refuse he will destroy you, and you will not he found when searched after. And
you preserve me from shortness of spirit and weakness of body in the name of X [JZQAI AHIH UH
IH HH IHH IH UH HH IH HIH AHIU IH HIU IHI UHUI HI HUI IH QQHUH SQQHUH],
the guardian of Israel. Blessed art Thou, who understandest the secrets and revealest the mysteries,
and art king of the Universe.’”
A voice warn heard in the heavens, the voice of the Lord of heavens, saying: “I want a light
(swift) messenger (to go) to man, and if he fulfils my message my sons will become proud of the
‘Sword’ which I hand over to them, which is the head of all the mysteries of which also my seers have
spoken, that thus will my word be, as it is said: ‘Is not my word like as fire? saith the Lord’” (Jer. xxiii,
29). Thus spoke X [PGNININU GSIH], the lord of heaven and earth; and I, Assi Asisih and Apragsih
[APRGSIH], the light (swift) messenger, who am pleased with my messages and delighted with my
sending, ascended before Him, and the Lord over all commanded me: “Go and make this known to
men who are pious and good and pure and righteous and faithful, whose heart is not divided and in
whose mouth is no duplicity, who do not lie with their tongues and do not deceive with their lips, who
do not grasp with their hands and are not lustful with their eyes, who do net run after evil, keep aloof
from every uncleanness, depart from every defilement, keep themselves holy from contamination,
and do not approach woman.” When the Lord ever all commanded me thus, I, X [ASSI ASS UAS ISIH
UAPRGSIH], the swift messenger, went down to earth, and I said on my way: “Where is the man
who possesses all these that I should go to him and place this with him?” And I asked myself, and
thought in my heart that there is no man who would do all this that I wished; and I found none, and
it was heavy unto me. And the Lord over all conjured me by His mighty right arm, and by the lustre
of His glory and His glorious crown, with an oath of His mighty right arm, and He conjured me, and
the lord over all strengthened me and I did not fall. I thus stood up, I, X [ASSI ASS U ASIS IH
UAPRGSIH], to put NN in the possession of the desired covenant, in the name of X [QMBGLOQMH-
UH ZRUMTzIH-IH IKRUQ-ZNUThIH IRPHU-JThIH QTzI UTzIHTz-IHTz-
IHTz].”
“This is the great and glorious Name which has been given as a tradition to man — X [IH BIH
ATz AH BAH HUI HU HU UH IA HU ZH UH UH AH IH IHU HH IHU IHU AQP HI HH
IIAH HH HAH HUAH HHUH HII HU HU HI], holy, glorious, glorious, Selah. Recite it after thy
prayers. — And these are the names of the angels that minister to the son of man — Mittron, Sgrdtsih,
Mqttro, Sngotiqtel, etc., etc., etc. (28 names) [MITTRUN SGRDThTzIH MQTTRUN
SNGUThIQThAL NGIQThGAL IGUAThQThIAL ANThGQSAL ANThUSSThIAL MIKALSRUG-
GBRIAL CQThKNIH HDQRUNThIAL ANHSGAL IHUAL ThIZRThNSIAL
SIGSTHAL ONPI QQPIAL NHR GSGNHIAL IKNI AThIHAL AQThQLIQAL INH GIThIAL
IH].” “In a similar manner shall you serve me NN; and receive my prayer and my orisons, and bring
them to God [IHUH] X [HH SHH AHH HH UH UH], blessed be He! for I adjure you in His name,
and I extol you (to ascend), like unto the bird that flies from its nest, and remember my meritorious
deeds before Him and (make Him) forgive now my sins on account of my words of supplication, and
you may not refuse me in the name of X [HH-HH-UH-UIH- IH-UIH-UH-UH-UIHH- UIHAH-
HHUI-AHU-IA- HI-HI-HU-HU-IHU-H H-HUH-IH-UH], blessed be He! Sabaoth, Sabaoth
[TzBAUTh, TZBAUTh], Selah. His servants sanctify Him and praise Him with sweet melody, and
say: “Holy, holy, holy is the Lord of holy name; the whole earth is full of His glory”; and do not refuse
me, in the name of X, who lives for ever, and in the name of Ditimon, etc., X, and in the name X of the
great One from whom nothing is hidden, who sees and is not seen, and in the name of Him who is the
chief over the heavens and is called X. And the King of the Universe utters (this name) also in a
different manner, thus — X. You swift messenger, do not tarry and do not frighten me, but come and
do all my wants in the name of X, the great One, who sees and is not seen, AHVH, whose Ineffable
Name is revealed to the heavenly hosts; and I conjure you by this Ineffable Name, such as it was
revealed to Moses by the mouth of the Lord over all, X, the Lord Sabaoth is His name. Blessed art
thou, O God, lord of mighty acts, who knowest all the mysteries.”
And which are the letters which X communicated to Moses? He said to him: “If thou wishest
to get wise and to use the ‘Sword,’ call me, and conjure me, and strengthen me, and fortify me, and
say: ‘X, with the great, holy, wonderful, pure, precious, glorious, and awe-inspiring secret Name X,
with these letters I conjure thee to surrender to me and make me wise and attach to me the angels
which minister to the “Sword,” in the name of the Revealer of mysteries. Amen.’”
Write with ink on leather and carry about with you during those three days of purification,
and invoke before and after prayer the following Names communicated to Moses by Mrgiiel, X, by
Trotrosi, X, etc. (the 13 Chiefs mentioned at the beginning, and a long string of other mysterious
names which are said to have been communicuted to Moses). “And they have not hidden from him
any of these sacred Ineffable names or letters, and have not given him instead the Substitutes of any of
these sacred letters, for thus were they ordered by the Lord of all mysteries to communicate to him
this ‘Sword,’ with these Names which constitute the mysteries of this ‘Sword’; and they said to him
‘Command the generations which will come after thee to say the following blessing prior to their
prayer, lest they be swept away by the fire’: ‘Blessed art Thou, X, who wast with Moses; he also with
me, Thou, whose name is X. Send me X, who is the cover of the Cherubim, to help me. Blessed art
Thou, Lord of the Sword.’”
Whoever is desirous of using this ‘Sword’ must recite his usual prayers, and at the passage
“Thou hearkenest to prayer” say: “I conjure you four princes X, servants of Hadirion, X, that you
receive my invocation before I pray, and my supplication before I entreat, and fulfil all my wishes
through this ‘Sword,’ as you have done to Moses, in the glorious and wonderful name of the Lord of
wonders, which is interpreted thus — X.” He must then call the five superior Chiefs and say: “I
conjure you, X, that you accept my conjuration as soon as I conjure you, and you attach to me those
four princes and all the hosts of Chariots over which you preside, to fulfil all my wishes through this
‘Sword’ by this beloved name X.” He must then call the three angels that are superior to these, and
say: “I conjure you, X, the beloved of X, who is Hadiririon, that you attach yourselves to me and
attach to me X, who are standing under your rule, to fulfil all my wishes through this ‘Sword’ by this
unique name X.” And then he must lay hold of the highest Chief over all and say: “I conjure thee, X,
strong and powerful Chief over all the heavenly hosts, that thou attachest thyself to me, thou and not
thy messenger, and attach to me all the Chiefs that are with thee, to fulfil my wishes through this
‘Sword,’ by the name X, which has no substitute, for thou art beloved and he is beloved, and I am
from the seed of Abraham called the beloved. Blessed art thou, King of the mysteries, Lord of the
secrets, who hearkenest unto prayer.”
And he is not to touch this “Sword” ere he has done all these things; afterwards he will be able
to do whatever he likes, everything being written here following in its proper order.
II. This is the “Sword.”
[It consists of a series of mysterious names of God or angels, to which the recipes in Part III
refer. The first list commences with Tobat, Tsbr, etc. (1-5). These numbers are added by me to make
the formulas run parallel with their magical applications in Part III, as already explained in the Introduction.
I refer to them as they break up this part in convenient smaller portions, and are easily
discernible. After these follow the words]: “With these your Names, and with the powers you possess,
to which there is nowhere anything like (I conjure you) to show me and to search for me, and to bring
me X to do all my bidding in the name of X,” and, again, a list of names, that have no special characteristic
in common. Nos. 20-24 are all names commencing with JJ; some of these finish with JH. 24-
36 all these names have the word Sabaoth attached to them. To 41-47 HVH is added. From Nos. 51-
93 all the names are composite; they appear as names of sons, the name of the father being added to
each of these, close upon 160 names, e.g.: Sagnis, son of Srngia; Ssgn, son of ‘Arggis; Atumi, son of
Batumi; Ahsuti, son of Kkthus; Agupi, son of Abkmi, etc. Every name from 102 on to the end of this
part finishes with -el, after which follow varying syllables and words: some are only JH or JV (Nos.
102-105), or a word commencing with ‘A- and finishing with -JH (Nos. l06-lll). Nos. 112-121 are
followed by ARVH, whilst 122-l27=JHVHH, and Nos. 128-134=HVJH. They conclude with the
following words: “Ye sacred angels, princes of the hosts of X, who stand upon the thrones prepared
for them before Him to watch over and to minister to the ‘Sword,’ to fulfil by it all the wants by the
name of the Master over all; you Chiefs of all the angels in the world, X, in the name of X the seal of
heaven and earth, ministers of X the most high God; through you I see X in the world; you are lording
over me in all the place of the Master over all: I pray of you to do everything that I am asking of you,
as you have the power to do everything in heaven and upon earth in the\ name of X, as it is written in
the Law, ‘I am the Lord, this is My name!’”
III.
1. If at full moon (?) a man wishes to unite a woman with a man that they should be as one to
one another, to destroy winds (spirits), demons, and satans, and to stop a ship, and to free a man from
prison, and for every other thing, write on a red bowl from Tobar, etc. (No. 1). — 2. To break mountains
and hills, to pass dryshod through the water, to enter the fire, to appoint and to depose kings, to
blind the eyes, to stop the mouth, and to speak to the dead, and to kill the living, to bring down and to
send up and to conjure angels to hearken unto thee, and to see all the mysteries of the world, write
Nos. 1 and 2 upon the saucer of a cup and put in it the root of genip-tree (genipa). — 3. Against a
spirit that moves in the body write on a plate No. 3. — 4. Against a spirit that burns write No. 4. — 5.
Against a spirit in the whole body write No. 5-6. Against a demon (shidda) write No. 6. — 7. Against
shingles write No. 7. — 8. Against quinsy (erysipelas?) say the words of No. 8 over oil of roses and put
it over his face. — 9. For pains in the ear whisper in the painful ear No. 9. — 10. For aches in the eye
say the words No. 10 over water three days running in the morning, and wash the eye with it. — 11.
For cataract say the words of No. 11 over oil of sesame, and anoint the eye with it during seven
mornings. — 12. For grit in the eye say over Kohl No. 12, and fill the eye with it for three mornings.
— 13. For blood that runs from the head whisper No. 13 over the head early in the morning for three
days, when you wash your hands before getting out of bed. — 14. For paralysis say seven times over a
vessel full of water and seven times over sesame-oil the words No. 14, “that it should move away and
leave NN, Amen, Amen, Selah”; and throw the pail of water over his head and anoint him with the
oil, and do this for three days; then write an amulet with the words from, “I conjure you “ till “Amen,
Selah,” and hang it round his neck. — 15. For pains in one half of the head (neuralgia?) and for bad
singing in the ear, write No. 15 and hang it round the neck. — 16. For the bad deafening (of the ear)
write No. 16 and hang it round the neck. — 17. For pains in the ear say into the left ear the words No.
17 backwards. — 18. For deafness say over hemp water, whilst mixing it with oil of “Idi” (sesame?),
the words of No. 18, and put it into his ear as soon as it has become a little dissolved (or warm). — 19.
For scabs, ulcers, itches, mange, shingles, etc., that befall mankind, say over olive oil No. 19 and
anoint with the left hand. — 20. For jaundice say the words No. 20 over water in which radish has
been soaked, and let him drink it. — 21. For pains in the nose and for the spirit in the nose say No. 21
over oil of “Idi” (sesame?) and put it into his nostrils. — 22. For pains in the stomach (lit. heart) and
in the bowels say No. 22 over water, and drink it. — 23. For hot fever say No. 23 over water in which
rose-laurels are soaked, and he is to bathe in it. — 24. For tumors, etc., say No. 24 once over them and
once over olive oil, and anoint them for three days, but do not let any water come near them — 25.
For an evil occurrence (?) say No. 25 over seven white cups of water, filled from the river, and throw
them over the head. — 26. For ulcer (diphtheria?) spit out before him, and say over his mouth, and
over a cup of strong drink, No. 26, and make him drink, and watch what is coming out of his mouth.
— 27. For a man bitten by a snake or by another (!) poisonous insect, he must say over the place of the
bite or over the painful spot No. 27 and drink it; the same he is to do whenever hurt by any creeping
thing. — 28. For a woman who has seen blood before the time my No. 28 over an ostrich egg, then
burn it, and she be smoked with it. — 29. For pains in the mouth say No. 29 over risen flour, and put
it upon his mouth. — 30. For quinsy (croup) and for pains in the shoulder, say No. 30 over wine and
drink. — 31. For a painful nerve write No. 31 on a scroll and speak these words over olive oil, and rub
some of it on the scroll and smear it over the painful spot and hang the amulet round his neck. — 32.
For stone my over a cup of wine No. 32, and drink it. — 33. For hemorrhoids take tow and put salt on
it and mix it with oil, saying over it No. 33, and sit on it. — 34. For a man who suffers from swelling
and from venereal disease (?), he is to say No. 34 over water in which radishes are soaked, and drink.
— 35. For sprains, either you take a plate and write upon it No. 35 and put it upon the place, and all
around it will be healed; or you take a ball of wool and dip it in oil of (sesame?), and say those words
upon it and put it upon the sprain. — 36. When injured or hurt by iron, and for every blow that it
should not fester, say No. 36 over white naphtha and rub it over the place of the blow. — 37. For
(cramps?) and for pains of heart say over spinach and oil No. 37, and drink it. — 38. For the gall and
the bowels take the water in which raisins have been soaked, saying over it No. 38, and drink it. — 39.
For the spoiled liver take (a drink) a sixth measure of water-lentils and say No. 39, and swallow it
slowly (?). — 40. For the milt say No. 40 over wine-lees and drink it, and repeat it for three days. —
41. For the spirit who rests on the womb, say No. 41 on camphor oil and put it on it with a ball of
wool. — 42. For a woman who has a miscarriage, say No. 42 on a cup of wine, or strong drink, or
water, and let her drink it for seven days; and even if she should see blood and she repeats it over a cup
of wine, the child will live. — 43. For a man who is bald, say No. 43 over nut-oil and anoint with it. —
44. To conjure a spirit write on a laurel-leaf: “I conjure thee, prince whose name is Abraksas, in the
name of (No. 44) that thou comest to me and revealest to me all that I ask of thee, and thou shalt not
tarry.” And the one bound by thee will come down and reveal himself to thee. — 45. To remove a rich
man from his riches, say No. 45 upon the dust of an ant-hill and throw it into his face. — 46. To heal
leprosy, take the patient to the side of the river and say to him: “I conjure thee, leprosy, in the name of
(No. 46) to disappear and to vanish, and to pass away from NN. Amen, Amen, Selah”; and he is to go
down and dip seven times in the river, and when he comes out write an amulet with the words “I
conjure — Selah,” and hang it round his neck. — 17. For diarrhea write No. 47 on a red copper plate
and hang it round his neck. — 48. If thou wishest that the rain should not fall upon thy garden, write
out No. 48. — 49. If thou wishest to see the sun (!) take ... from a male tree and stand in front of the
sun and say ... which art called on the . . called ... and the ears of barley (?) the words of No. 49; [There
is something probably missing here.] and he will appear unto thee in the form of a man dressed in
white and he will answer thee upon everything that thou askest him, and he will even bring a woman
after thee. — 50. Whosoever wishes to enter a furnace is to write No. 50 on a silver plate and hang it
upon his haunch. — 51. If thou seest a king or a ruler and thou wishest that he follow thee, take a basin
of water and put into it the root of genip-tree, and the root of purslane, and the root of (Artilochia),
and say No. 51, and place it on fiery coals in a white earthen vessel and throw upon them leaves of
olive-tree, and whatever thou decreest he will bring unto thee, even a woman thou canst command.
— 52. If you wish to overawe them, take water from the fountain and say upon it No. 52 and throw it
into their faces. — 53. For loosening (any charm) say over water No. 53 and throw it over him and
write it as an amulet and hang it round his neck, and also for freeing a man from prison. — 54. To
catch fish, take a white potsherd, and putting into it leaves of olive-tree say over them No. 54 at the
side of the river. — 55. If thou wisheat a woman to follow thee, take thy blood and write her name
upon a newly-laid egg and say towards her No. 55.—56. If a man is to follow thee, take a new potsherd
and dip it in black myrrh (gall) and pronounce over his name the words of No. 56, and walk on
without looking backwards. — 57. For a tree that does not produce fruits, write the words No. 57
upon a new potsherd and bury it under the root of the fruitless tree, and water all the trees and these
also which do not produce the fruit. — 58. For illness (dog) in the fruit write on a new potsherd No.
58 and bury it in the cistern (watering-place), and say these words also over water, ashes, and salt, and
water the earth with it. — 59. For a suckling babe write on an onyx slab No. 59 and whisper it into its
ears three times, spitting out after the whispering; then repeat them over a cupful of water 70 times
and give it the child to drink. — 60. For one bitten by a rabid dog, write No. 60 on the halter of an ass
and let the ass go; then repeat these words over sesame oil and let him anoint himself with it and put
on new clothes and hang that halter (?) round him. — 61. For fever and small fever, write on the skin
of the brains of a ram or a goat No. 61, and hang it round his neck. — 62. If anyone lose his way he is
to say No. 62 over the four corners of his belt (?). — 63. If thou wishest to ask anything of thy
neighbour, say No. 63 over oil of sesame or of ... or of ... — 64. If thou wishest that a woman is to
follow thee write thy name and her name with thy blood upon her door, and the same upon thy door,
and repeat the words of No. 64.-65. If thou wishest to know whether thy journey will be lucky, take a
field lettuce with open leaves, and standing before the sun say the words of No. 65 and watch the
lettuce: if the leaves close and shut, then do Dot go; but if they remain in their natural state, proceed,
and thou wilt prosper. — 66. If thou wishest to deliver a man from prison (?) say No. 66 once to him,
and once to the sun, and once to the prison (?) house. — 67. To conquer (collect?), take dust from thy
house and say over it seven times in the road of the town the words of No. 67, and then take dust from
the road and do likewise and throw it into thy house. — 68. If you wish to kill a man, take mud from
the two sides of the river and form it into the shape of a figure, and write upon it the name of the
person, and take seven branches from seven strong palm-tree. and make a bow from reed (?) with the
string of horse-sinew, and place the image in a hollow, and stretch the bow and shoot with it, and at
each branch (shot) say the word. of No. 68; and may NN be destroyed ... — 69. To send plagues, take
(parings?) from seven men and put them into a new potsherd, and go out to the cemetery and say
there No. 69, and bury it in a place that is not trodden by horses, and afterwards take the dust from
this potsherd and blow it into his face or upon the lintel of his house. — 70. To send dreams to your
neighbours, write No. 70 upon a plate of silver and place it in the mouth (?) of a cock and kill it when
it has gone down its mouth, and take it out from the mouth and put it between its legs and bury it at
the end of a wall, and put thy foot upon that spot and say thus: “In the name of X, a swift messenger
is to go and torment NN in his dreams until he will fulfil my wish.” — 71. If a snake follows thee say
No. 71, and it will dry up. — 72. To stop a boat in the sea, say No. 72 over a potsherd or on a rounded
flintstone and throw it against it into the sea. — 73. To loosen it (from the charm), say No. 73 over
dust or a clod of earth and throw it into the water, and as this dissolves the boat gets free to go. — 74.
If thou wishest to prevent an oven or furnace or pot from becoming destroyed (unclean?), say No. 74
over dust and throw it over them. — 75. If thou wishest them to be hot, spit in front of them and say
No. 75, and they will boil. — 76. If thou wishest to pass dryshod through the sea, say upon the four
corners of the head-dress (turban) No. 76, and take one corner in thy hand and the other is (?) to
precede thee. — 77. If thou wishest to curse anyone, say in the ‘Eighteen benedictions’ No. 77, in the
name of X. — 78. To speak with the dead, whisper No. 71 into his left ear and throw into their holes
(?). — 79. To kill a lion, bear, an adder, or any other hurtful animal, take the dust from under the right
foot, say over it No. 79, and throw it into their faces. — 80. To catch them, take the dust from under
your left foot, saying No. 80, and throw it into their faces. — 81. To open a door, take the root of lotos
reed and place it under the tongue and say No. 81 against the door. — 82. To kill an ox or another
beast, say into its ear No. 82-83. To inflame his heart, say No. 83 over a piece of raw meat, and give it
to him to eat. — 84. To make a fool of one, say No. 84 over an egg and place it in his hands. — 85. To
destroy the house of thy neighbour, say No. 85 over a new potaherd and throw it into his house. — 86.
To expose (?) your neighbour, say No. 86 over oil of ... and smear it at the bottom of his jug (?). — 87.
To make your neighbour disliked, take blood from phlebotomy, say upon it No. 87, and throw it upon
his lintel. — 88. To make a woman have a miscarriage, say No. 88 over a cup of water and throw it
over her lintel. — 89. To make a man ill, say No. 89 over olive ol and let him anoint himself with it. —
90. To know whether a man a sick person will die or live, say before him No. 90: if he turns his face
towards you he will live; if away, he will die. — 91. To catch a lion by the ear, say No. 91 and make
seven knots in the fringes of thy girdle and repeat these words with each knot, and you will catch him.
— 92. To make thy renown go throughout the world, write No. 92 as an amulet and bury it in thy
house. — 93. To shorten the way, say No. 93 over a single lotos reed. — 94. To cure hemorrhoids,
take kernels of dates ... and burn them in fire and say No. 94, and mix it with oil of olives and place it
as an amulet over it, and it will be good. — 95. For every spirit write upon a bowl No. 95 and hang it
round the neck. — 9b. For subtle poison, as cumin-seed and calamint, write No. 96 upon an egg and
put it into wine, and repeat over it the same words and then drink it. — 97. For the thunder that
comes from heaven, take a ring (round piece) of iron and lead, and hang it on the spot you wish (to
protect), and say over it No. 97.-98. To go before king or lord, say No. 98 over a piece of lion’s skin
dipped in black hemp (?) and pure wine, and take it with thee. — 99. For blight, if it happen, take a
sinew and soak it in turnip-juice in the night from Wednesday to Thursday, and say No. 99 over it; on
the morrow sprinkle that water over the field. — l00. If the fruit gets worm-eaten, take a worm from
the mud and put it into a tube and say No. 100 over it; then close the tube and bury it in that place. —
l01. To free a man from prison (? shame), say over the grounds of Kappa (?) and unripe dates No. 101,
and give it to him to eat. — 102. For a field that does not produce fruits, take eight cups from eight
houses and fill them with water from eight rivers, and put salt into them from eight houses, and say
over them No. 102 eight times, and pour out two cups at each corner, and break them on eight paths.
— 103. If one does not know what a man is ailing from, soak mullein (verbascum) in water, and say
over it No. 103, and let him drink it when he is thirsty. — 104. To make war, take the dust from under
the left foot, say over it No. 104, and throw it into the (enemies’) face, and there will appear knights
with weapons in their hands who will fight for thee. — 105. To throw thy fear upon mankind, write
No. 105 upon a leaden plate and bury it on the west side of the Synagogue. — 106. To have always
light in the darkness, write No. 106 upon a chart (paper) and carry it always with thee. — 107. To
catch (blind) the eye, write No. 107 upon a scroll and expose it in a wicker-basket to the stars, but you
must not speak when writing. — 108. To send a sword which should fight for thee, say No. 108 over
a new knife wholly of iron, and throw it into their face. — 109. If thou wishest that they kill one
another, say No. 109 over a new knife wholly of iron and bury it with your heel into the earth, and
keep the heel upon it in the earth, and they will kilt one another, until you take it out from the earth.
— 110. To make them pause, take the dust from under the right foot, and, saying the same word.
again backwards, throw it into their face, and they will stop. — 111. If an enemy has got hold of thee
and wishes to kill thee, bend the little finger of the left hsnd and say No. 111, and he will run away
from thee like one who runs away from his murderer. — 112. To catch the eye (blind), say No. 112
over the skin of a lion and carry it with thee, and no one will be able to see thee. — 113. If thou fallest
into a (?) and wishest to come out, say No. 113, and thou wilt come out in peace. — 114. If thou fallest
into a deep pit, say in thy fall No. 114, and nothing will hurt thee. — 115. When thou fallest into a
deep river say No. 115, and thou wilt come out in peace. — 116. If any burden or weight falls upon
thee, say No. 116, and thou wilt be saved. — 117. If the king’s servants lay hold on thee, bend the little
finger of the left hand and say No. 117 before king or judge, and he will kill these people who have
laid hands on thee. — 118. If a host has surrounded thee, turn thy face towards the west and say No.
118 before king or judge, and they will be like unto stones and will not move. — 119. If thou wishest
to release them, turn thy face towards the east and repeat these words backwards. — 120. If thou
walkest in vales or on the mountains and hast no water to drink, lift thine eyes to Heaven and say No.
120, and a fountain of water will he opened unto thee. — 121. If thou hungerest, lift thine eyes to
Heaven and spread out thine arms and say No. 121, and a spirit will stand before thee and bring thee
bind and meat. — 122. If thou wishest to call the angel (prince) of man, say over thy mantle (?) No.
122, and the angel bound by thee will come to thee and will tell thea whatever thou wishest (to know).
— 123. If thou wishest to let him go (depart), say before him the same words backward, and he will
depart. — 124. If thou wishest that any heavenly prince is to come to thee and teach thee, say No. 124
and conjure him in the third hour of the night from: “in the name of the Lord over the holy ones (No.
136) to the and of the ‘Sword,’” and “Send him to me that he reveal unto me and teach me all that is
in his power,” and he will then disappear (!). — 125. To walk upon the water without wetting the feet,
take a leaden plate and write upon it No. 125 and place it in thy girdle, and then you can walk. — 126.
To become wise, remember for three months running, from the new moon of Nissan onwards, the
words of No. 126, and add in the ‘Eighteen benedictions’: “May the gates of wisdom be opened to me
so that I should meditate in them.” — 127. To remember immediately all thou learnest, write on a
new-laid egg No. 127, then wash it off with strong wine early in the morning and drink it, and do not
eat anything for three hours. — 128. To make another forget what he has learned, write No. 128 in his
name on laurel-leaves and bury them under his lintel. — 129. To send an evil spirit against thy neighbour,
take a green grasshopper and say over it No. 129, and bury it in an earth-hill and jump over it. — 130.
To send a plague, take the bone of a dead man and dust from under him in a pot and tie it up in a
woven rag with saliva, and say upon it No. 130 in his name, and bury it in the cemetery. — 131. To tie
and to fasten thiefs and robbers, say No. 131, and whilst saying it put your little finger in the ear. —
132. To release them, say No. 132, and take thy finger out of the ear. — 133. To guard thy house from
thieves, say No. 133 over a cup of water and pour it out round thy roof. Thus also to guard a house. —
134. To guard a house from hosts (robbers), take earth from an ant-hill and strew it round the roof,
repeating the words of No. 134.-135. To guard thyself from Mazikim, say: “In the name of ‘Nos. 1-5’
may I, NN, pass in peace and not in hurt.” The same must be done to excommunicate them when you
meet them. — 136. For every other thing that has not been mentioned say, No. 136 to the end of the
“Sword.”
And upon every amulet that you write from this “Sword” write first: “In the name of the Lord
of all the holy ones, may this ‘Sword’ be effectual to do my services, and may the lord of it approach
to serve me, and may all these powers be delivered over to me so that I be able to use them, as they
were delivered to Moses, the son of Amram, perfect from his God and no harm befalling him!” If he
will not act accordingly the angels of wrath, ire, fury, and rage will come near him to minister to him,
and they will lord over him, and strangle him, and plague him all over. And these are the names of
their leaders: the leader of the angels of wrath is Mzpopiasaiel; the name of the leader of the angels of
ire is Zkzoromtiel; the name of the leader of the angels of fury is Kso’ppghiel; the name of the leader
of the angels of rage is N’mosnikttiel. And the angels that stand under them are numberless, and these
all will have power over him, and will make his body like unto a dunghill.
May the Lord preserve you from every evil. Amen!
End of the “Sword,” with the assistance of God feared in the council of the holy ones. End,
end.
APPENDIX I.
In the name of the Lord. The Sword of Moses.
I. [A long list of mystical names; then follows:] and the angel over the animals, whose name is
Ittalainma; and the angel over the wild beasts, Mtnisl; and the angel over the wild fowls and over the
creeping things, Trgiaob; and the angel over the deep waters and over the mountains, Rampel; and
the angel over the trees, Maktiel; and the angel over the sweet-smelling herbs, Arias; and the angel
over the garden fruit, (vegetables), Sofiel; and the angel over the rivers, Trsiel; and the angel over the
winds, Mbriel; and over man, X. — ... hours are proper for man to pray aad to ask for mercy upon
man, be it for good or evil; and it is said that every hour is proper for man to pray, but during the three
first hours in the morning man is to pray and to mention the hundred sacred names and the mighty
ones, whose sum amounts to three hundred and four. Amen. Selah!
............ X give me healing ....
Which is the great light? All the ... X, I conjure you, mother of the (whether?) male and
mother of the (or?) female, you, the “Twins,” I conjure you, the hard (strong) spirits, in the name of
God, the mighty hero, the living one [Michael], in the name of God [Gabriel], . . Raphael (save) me
from the Lions, the powerful ones (Archon?), and the Twins. I conjure you, strong spirits, in the name
of God, the mighty hero, IH, IHVH, IHVH, I, N, son of N..
II. Verily, this is the (“Sword of Moses”) with which he accomplished his miracles and mighty
deeds, and destroyed all kind of witchcraft; it had been revealed to Moses in the bush, when the great
and glorious Name was delivered to him. Take care of it and it will take care of thee. If thou approachest
fire, it will not burn thee, and it will preserve thee from every evil in the world. — 1. If thou wishest
to try it take a thick (green) branch and utter this “Sword” over it five times at sunrise, and it will dry
up. — 2. To catch fish, take sand from the sea and the root of the date (tree) (or the kernel of the date),
and repeat this “Sword” over them, and the fish will come to the spot where thou throwest the sand.
— 3. To walk on the waters of the sea take the wooden helve of an axe, bore a hole through it, pass a
red thread through it, and tie it on to thy heel, then repeat the words of the “Sword,” and then you
may go in and out in peace. — 4. To run quickly (?), write the “Sword” on “Chartis hieratikon,” then
put water into a new earthenware pot, and let them drink it and wash their faces, and they will he
victorious! — 5. To break it (?), write the “Sword” on a plate of copper (kyprinon) and put it in . . and
they will be broken. — 6. To subdue a woman, write with the blood of thy hand thy (?) name upon thy
gate, and write thy name upon a scroll of leather of a hart with the blood of thy finger, and say this
“Sword,” and she will come to thee. — 7. To make thyself praised in the community, take in thy left
hand porret-seed and utter over it the “Sword,” and throw it between them, [There is something
probably missing here.] and descend (?) until the sun sets, and he will carry thee wherever thou
wishest, and fast for three days, and burn incense and the smoke of white flower, and repeat the
“Sword” in the morning and the evening, and he will come instantly and speak to thee and do thy
bidding. — 8. To get information through a dream, take balm and write upon “Chartis hieratikon,”
and repeat the “Sword” in front of a light, and put out the light with a stick of olive-wood, and lie
down. — 9. If thou wishest to go to a great man, take rose-oil and repeat the “Sword” over the oil and
anoint thy hands and face with it, and he will hearken unto thee. — 10. To make strife in the community,
take the left hand full of mustard, speak the “Sword” over it, and throw it amongst them, and
they will kill one another. — ll. To separate a man from his wife, take ass’s meat in thy hand and say
over it the “Sword,” and no harm will befall thee (?). — 12. To destroy thy enemy, take a leaden plate
and some of his halr and clothes, and say the “Sword” over them, and bury them in a deserted house,
and he will fall down. — 18. To walk in the street and not to be recognized by anyone, take wormwood,
perfumes, and soot, and moke thyself with it, and take the heart of a fox, and say the “Sword,”
and go out in the street. — 14. If you are on the sea and the storm rages, stand up against the waves
and say the “Sword” to them, and they will go down; then write on a plate, or potsherd, or a piece of
wood, and hang it in front of the ship, and it will not founder. — 15. To break an enemy, write the
“Sword” upon a potsherd that has not yet hem burned, and plaster it over, and throw it into his house.
— 16. To obtain anything thou likest, take into thy right hand wormwood, and say over it the “Sword”
facing the sun, and everything will be fulfilled, and purify thyself for seven days, and thou wilt prosper
in everything. Do kind deeds to thy friends, take heed not to take an oath, and walk modestly, and
thus thou wilt prosper.
Write X upon the palm of thy left hand, take then a new lamp and fill it with olive-oil and
naphtha, and put on new clean clothes, and sleep in a clean house, and the angel will come at once and
wake thee,, and reveal unto thee everything that thou wishest.
III. R. Akiba asked R. Eliezer the great: “How can one make the Angel of the Presence descend
upon earth to reveal to man the mysteries from above and beneath, and the speculations of the
foundations of heavenly and earthly things, and the treasures of wisdom, cunning, and help?” He said
thereupon to me: “My son! I once made him come down, and he nearly destroyed the whole world,
for he is a mighty prince and greater than any in the heavenly cohort, and he ministers oontinually
before the King of the Universe, with purity and separation, and with fear and dread of the glory of
his Master, because the Shekinah is always with him.” And he said to him: “My master, by the glory
which thou hast bestowed upon me, I conjure thee to instruct me how to attach him to me.” (And he
replied) : “In that hour when I wish to attach him to me and to employ him, I sit and fast on that very
day ; but prior to it one must keep oneself free for seven days from any nocturnal impurity, and must
bathe in the fountain of water, and not speak at all during those seven days, and at the end of this
purification, on the day of the fast, he must sit in the water up to his throat, and before he utters the
conjuration he must first say: ‘I conjure you, angels of dread, fear, and shaking, who are appointed to
hurt those who are not pure and clean and desire the services of my heavenly servants — I conjure you
in the name of X, who is mighty over all, and rules over all, and everything is in His hands, that you do
not hurt me, nor terrify me, nor frighten me; verily, in the name of the powerful, the head of ...’ After
this he may commence his conjuration, for now he has fortified himself and has sealed himself with
the name of God of 42 letters, before which all who hear it tremble and are frightened, and the
heavenly hosts are terror-struck. He must then again conjure, and say: ‘X, chief, who of all the destroying
angels is the most hurtful and burning, with this Name and in this way I call thee AVZHIA,
angel of the Presence, youthful minister before the King of the Universe, who art a prince and chief
of the heavenly hosts; I conjure thee and decree upon thee that thou attachest thyself to me to fulfil
my wish and to accept the decree of my conjuration and to accomplish my desires and fulfil my
wishes, and do not frighten me, nor terrify me, nor overawe me, and do not make my frame shake and
my feet vacillate, nor cause my speech to be perverted; but may I be fortified and strengthened, and
may the conjuration be effective and the (sacred) Name uttered properly by my throat, and may no
vacillation take hold of me and no trembling of the feet by thy ministering angels confuse me and
overawe me, and weaken my hands, and may I not be overcome by the fire and flame of the storm and
whirlwind which precedes thee, O wonderful and exalted one, whose Ineffable name is X, of whose
wrath the earth trembles, and nothing can withstand his anger, twice blessed. Again I conjure thee by
thy 14 (!) names by which thou didst reveal thyself to thy prophets and seers, to place in their mouths
sweet words of prophecy and to utter pleasant words; and these are the Ineffable names and their
surnames (Kunya): Spirit Piskonnit, kunya, X; Atimon, kunya, X; Piskon (?), Hugron, kunya, X;
Sanigron, kunya, X; Msi, kunya, X; Mokon, kunya, X; Astm, kunya, X; Sktm, kunya, X; Ihoaiel,
kunya, X; lofiel, kunya, X; Ssnialiah, kunya, X; Kngieliah, kunya, X; Zabdiel, kunya, X. I conjure thee
with these fourteen names, by which all the secrets and mysteries and signs are sealed and accomplished,
and which are the foundations of heaven and earth. Four of these are engraved upon the
heads of the Hayoth (Holy Greaturee), namely — X, the lord of powers; X, master of miracles; X,
master of purity; and X master of the yoke. And four are engraved upon the four sides of the Throne,
namely — X, three times holy; X, Adir, Adiri, Adiron, etc., the king of kings. And four are engraved
upon the four crowns of the Ofanim (wheels) that stand against the Holy Creatures, as it is said:
“When those went, these went; and when those stood, these stood” (Ezek. i, 21); and these they are —
X, who is the mightiest over all; X, who rules over all the inhabitants of the heights (?), and in whese
hands everything is. And two are engraved upon the crown of the most exalted and high King, and
these they are — X, before whom every knee bends and every mouth utters praises; X, besides him
there is no God and helper. With these names I conjure thee, and firmly decree upon thee to descend
quickly to me, N, son of N, thou and not thy messenger. And when thou comest down do not turn my
mind, but reveal unto me all the secret mysteries from above and beneath, and the hidden secrets
from above and beneath, and all the secrets of wisdom and the cunning of helpfulness, just as a man
speaks to his neighbour. For I have conjured thee with these Names, that are great and mighty and
wonderful and awe-inspiring, and proved and arranged in proper order, through which the glorious
throne has been established and the beautiful seat of the Most High, which has been wonderfully
wrought, long before thou and the heavenly hosts had been created, “While as yet He had not made
the earth nor the fields, and the inhabitants of the earth and the creatures therein” (Prov. viii, 26).
“‘I call thee further by (the power) of the five selected Names, to which only one is superior,
and this is their form — X. I conjure thee by these five Names, which correspond to the five names of
God, whose letters are written on burning fire, and they circle round the throne of glory, one ascending
and the other descending, so that the angels of the Presence should not behold them, and this is
their equivalent and form and glory — X. I conjure thee by these, as thou knowest their praise and
greatness, which no mouth can utter, and no ear can hear, no, not even one of them. Thou hast been
commanded and ordered by the Most High: “as soon as thou hearest anyone conjuring thee with
these names, to do honour to My Name, and to descend quickly and fulfil the wish of the man who
makes thee hear them; but if thou tarriest I will push thee into the fiery river Rigayon and place
another in thy stead.” Do it, therefore, for His Name, and come quickly to me, N, son of N, not in a
terror, and not in fear, not with fiery coals, not with hailstone, and not with the sleet and treasures of
snow, and not with the howling of the storm, and not with the provinces of the whirlwind that usually
accompany thee, and do my bidding and fulfil my desire, for everything is in thy hand; by the permission
of thy God, the master over all and thy lord, and with His Names I conjure thee to attach thyself
quickly to me; come and fulfil my wish, and do not tarry.
“‘I further call thee with the greatest of thy Names, the pleasant and beloved one, which is the
same as that of thy Master, save one letter, with which He created and formed everything, and which
He placed as a seal upon all the work of His hand; and this is its equivalent — X, and the other in the
language of purity (permutations of the letters Yod, He) is read so — X. I conjure thee with the right
hand of sanctity and with His beloved Name, in whose honour everything has been created, and all
are terror-struck by His mighty arm, and all the sons of the internal heavenly cohort (servants) tremble
and shake of Him fear, which is X, and its equivalent by means of JHVH is X. Blessed be the name of
His glorious kingdom for ever and ever. And all praise and extol thy Name, for they love thee. I
conjure thee, and decree upon thee firmly, not to disobey my words, and not to alter my decree and
my decision with which I conjured thee, and decreed upon thee, and established in peace. In the
Name X, blessed be the name of His glorious kingdom for ever and ever, depart in peace, and do not
frighten me in the hour of thy departure; in the name X, Lord, most high and holy, in the name of the
Lord of Hosts, the God of Israel’s battalions; in the name of the holy living Creatures, and in the
name of the Wheels of the Chariot, and in the name of the river of fire, Ih, Zii, Ziin, and all His
ministers, and in the name of IH, Ziin, Sabaoth, Z, El Z, Shaddai Z, X revealed Himself on Mount
Sinai in the glory of His majesty.
“‘With these Names, terrible and mighy, which darken the sun, and obscure the moon, and
turn the sea, and break the rocks, and extinguish the light, I conjure you, spirits, and . . and Shiddim,
and Satanim, that yen depart and disappear from N, son of N.’”
APPENDIX II.
I. Against an enemy. — I call thee, evil spirit, cruel spirit, merciless spirit. I call thee, bad spirit,
who sittest in the cemetery and takes away healing from man. Go and place a knot in NN’s head, in
him eyes, in his mouth, in his tongue, in his throat, in his windpipe; put poisonous water in his belly.
If you do not go and put water in his belly, I will send against you the evil angels Puziel, Guziel, Psdiel,
Prziel. I call thee and those six knots that you go quickly to NN and put poisonous water in his belly
and kill NN whom I mean (or, because I wish it). Amen, Amen. Selah.
II. Against an enemy. — Write upon a new-laid egg on a Nazarene cemetery: “I conjure you,
luminaries of heaven and earth, as the heavens are separated from the earth, so separate and divide
NN from him wife NN, and separate them from one another, as life is separated from death, and sea
from dry land, and water from fire, and mountain from vale, and night from day, and light from
darkness, and the sun from the moon; thus separate NN from NN his wife, and separate them from
one another in the name of the twelve hours of the day and the three watches (?) of the night, and the
seven days of the week, and the thirty days of the month, and the seven years of Shemittah, and the
fifty years of Jubilee, on every day, in the name of the evil angel Tmsmael, and in the name of the
angel Iabiel, and in the name of the angel Drsmiel, and in the name of the angel Zahbuk, and in the
name of the angel Ataf, and in the name of the angel Zhsmael, and in the name of the angel Zsniel,
who preside over pains, sharp pains, inflammation, and dropsy, and separate NN from him wife NN,
make them depart from one another, and that they should not comfort one another, swiftly and
quickly.”