The Sacred Magic of Abramelin the Mage
I ntr oducti on a n d Book I
Tr an sl at ed by
S . L. M ac G r eg or M athers
The Sacred Magic of Abramelin the Mage
Introduction and Boo k I
This Adobe Acrobat edition contains the complete and unaltered text of the
corresponding sections in the second (1900) edition published by John M. Watkins,
Prepared and typeset by Benjamin Rowe, December 6, 1998.
S.L. MAC GREGOR MATHERS.
WING perhaps to the circumstance that the indispensable “Baedecker”
accords only a three or four line notice to the “Bibliothèque de l'Arsenal” –
2 but few English or American visitors to Paris are acquainted with its name,
situation, or contents, though nearly all know at least by sight the “Bibliothèque
Nationale” and the “Bibliothèque Mazarin”.
This “Library of the Arsenal,” as it is now called, was founded as a private
collection by Antoine René Voyer D'Argenson, Marquis de Paulny; andWrst was
opened to the public on t9thhe Floréal, in the Wfth year of the French Republic
(that is to say, on 28th April, 1797), or just a century ago. This Marquis de Paulny
was born in the year 1722, died in 1787, and was successively Minister of War, and
Ambassador to Switzerland, to Poland, and to the Venetian Republic. His later
years were devoted to the formation of this Library, said to be one of the richest
private collections known. It was acquir1785ed in by the Comte D'Artois, and
today belongs to the State. It is situated on the right bank of the Seine, in the Rue
de Sully, near the river, and not far from the Place de la Bastille, and is known as
the “Bibliothquè e de l'Arsenal”. In round numbers it now po700,000ssess pres inted
books, and about 8000 manuscripts, many of them being of considerable value.
Among the latter is this Book of the Sacred Magic of Abra-Melin, as delivered
by Abraham the Jew unto his son Lamech; which I now give to the public in
printed form for thWre st time.
Many years ago I heard of the existence of this manuscript from a celebrated
occultist, since dead; and more recently my attention was again called to it by my
personal friend, the well-known French author, lecturer and poet, Jules Bois, whose
attention has been for some time turned to occult subjecWrst-mentionts. My ed
informant told me that it was known both to Bulwer Lytton and Eliphas Levi, that
the former had based part of his description of the Sage Rosicrucian Mejnour on
that of Abra-Melin, while the account of the so-called Observatory of Sir Philip
Derval in the “Strange Story” was to an extent copied from and suggested by that of
the Magical Oratory and Terrace, given in the Eleventh Chapter of the Second
Book of this present work. Certainly also the manner of instruction applied by
Mejnour in “Zanoni” to the Neophyte Glyndon, together with the test of leaving
him alone in his abode to go on a short journey and then returning unexpectedly, is
closely similar to that employed by Abra-Melin to Abraham, witVerench this e, di
that the latter successfully passed through that test, while Glyndon failed. It would
also be especially such experiments as those described at length in the Third Book,
which the author of the “Strange Story” had in view when he makes Sir Philip
Derval in the MS. history of his life speak of certain books describing occult
experiments, some of which he had tried and to his surprise found succeed.
This rare and unique manuscript of the Sacred Magic of Abra-Melin, from
which the present work is translated, is a French translation from the original
Hebrew of Abraham the Jew. It is in the style of script usual at about the end of the
seventeenth and beginning of the eighteenth centuries, and is apparently by the
same hand as another MS. of the Magic Of Pi alcatrixso in t he “Bibliothèque de
L'Arsenal”. I know of no other existing copy or replica of this Sacred Magic of
Abra-Melin, not even in the British Museum, whose enormous collection of Occult
Manuscripts I have very thoroughly studied. Neither have I ever heard by
traditional report of the existence of any other c In giviopyng it no. w to the Public,
I feel, therefore, that I am conferring a reWalt b upenone English and especially
American students of Occultism, by placing within their reacWh for trst timehe a
Magical work of such importance from the Occult standpoint.
The Manuscript is divided into three Books, each with its separate Title Page,
surrounded by an ornamental border of simple design, in red and black ink, and
which is evidently not intended to be symbolical in the slightest degree, but is
simply the work of a conscientious caligraphist wishing to give an appearance of
cleanness and completeness to the Title Page.
The wording of each is the “Livrsame: e Premier (Seconor d Troisième, as
the case may be)de la Sacrée Magie que Dieu donna à Moyse, Aaron, David,
Salomon et à d’autres Saints Patriarches et Prophetes qui enseigne la vraye
sapience Divine laissée par Abraham à Lamech son Fils traduite de l’hebreu
1458”. I give the translated title at the commencement of each of the Three Books.
On the Xy-leaf of the original MS. is the following note in the handwriting of
the end of the eighteenth century: —
“This Volume contain3 Bs ooks, of which here isW trst. – he The Abraham and
the Lamech, of whom there is here made question, were JeWwftees of tnth he
century, and it is well known that the Jews of that period possessing the Cabala of
Solomon passed for being the best Sorcerers and Astrologers.” Then follows in
another and recent hand:–
Probably the same as Gio Peccatrix the Magician, the author of many Manuscripts on Magic.
Since writing the above, I have heard casually that a copy of at least part, or perhaps of the whole, is
said to exist in Holland.
“Volume composed of three parts–
1st part 102 pages.
The style of the French employed in the text of the MS. is somewhat vague and
obscure, two qualities unhappily heightened by the almost entire absence of any
attempt at punctuation, and the comparative rarity of paragraphic arrangement.
Even the full stop at the close of a sentence is usually omitted, neither is the
commencement of a fresh one marked by a capital letter. The following example is
taken from near the end of the Third Boo“Cest pk; ourquoy la premiere chose
que tu dois faire principalement ates esprits familiers sera de leur commander
de ne tedire jamais aucune chose deuxmemes que lorsque tu les interrogeras
amoins queles fut pour tavertir des choses qui concerne ton utilite outon
prejudice parceque situ ne leur limite pas leparler ils tediront tant etdesi
grandes choses quils tofusquiront lentendement et tu ne scaurois aquoy
tentenir desorte que dans la confusion des choses ils pourroient te faire
prevariquer ettefaire tomber dans des erreurs irreparables ne te fais jamais prier
en aucune chose ou tu pourras aider et seccourir tonprochain et nattends pas
quil tele demande mais tache descav oir afoetc. nd,” This extract may be said to
give a fair idea of the average quality of the French. The style, however, of the First
Book is much more colloquial than that of the Second and Third, it being
especially addressed by Abraham to Lamech, his son, and the second person singular
being employed throughout it. As some English readers may be ignorant of the fact,
it is perhaps as well here to remark that in F“ture,n” ch thou, is only used between
very intimate friends and relations, between husband and wife lovers, etc.; while
“vous,” you, is the more usual mode of address to the world in general. Again, in
sacred books, in prayers, “vetco., us” is used, where we employ "thou" as having a
more solemn sound tha“tun” . Hence the French verb “tutoyer,” = “to be very
familiar with, to be on extremely friendly terms with any one, and even to be
insolently familiar”. This First Book contains advice concerning Magic, and a
description of Abraham’s Travels and experiences, as well as a mention of the many
marvellous works he had been able to accomplish by means of this system of Sacred
Magic. The Second and Third Books (which really contain the Magic of
Abra-Melin, and are practically based on the two MSS. entrusted by him to
Abraham, the Jew, but with additional comments by the lVeratt in er) distyle from
the former, the phraseology is quaint and at times vague, and the second person
plural, “vous,” is employed for the most part insteadtu”. of “
The work may then be thus roughly clasWed: si
First Book: = Advice and Autobiography; both addressed by the Author
to his son Lamech.
Second Book: = General and complete description of the means of
obtaining the Magical Powers desired.
Third Book: = The application of these Powers to produce an immense
number of Magical results.
Though the chapters of the Second and Third Books have special headings in
the actual text, those of the First Book have none; wherefore in the “Table of
Contents” I have supplemented this defect by a careful analysis of their subject
This system of Sacred Magic Abraham acknowledges to have received from the
Mage Abra-Melin; and claims to have himself personally and actually wrought
most of the wonderVfuecl ets described in the Third Book, and many others besides.
Who then was this Abraham the Jew? It is possible, though there is no mention
of this in the MS., that he was a descendant of that Abraham the Jew who wrote
the celebrated Alchemical work on twenty-one pages of bark or papyrus, which
came into the hands of Nicholas Flamel, and by whose study the latter is said
eventually to have attained the possession of the “Stone of the Wise”. The only
remains of the Church of Saint Jacques de la Boucherie which exists at the present
walknutes’ about ten mi day, is the tower, which stands near the Place du Châtelet,
from the Bibliothqè ue de l'Arsenal; and there is yet a street near this tower which
bears the title of “Rue Nicolas Flamel,” so that his memory still survives in Paris,
together with that of the Church close to which he lived, and to which, after the
attainment of the Philosopher’s Stone, he and his wife Pernelle caused a handsome
peristyle to be erected.
From his own account, the author of the present work appears to have been
born in A.D. 1362, and to have written this manuscript for his son, Lamech, in
1458, being then in his ninety-sixth year. That is to say, that he was the
contemporary both of Nicholas Flamel and Pernelle, and also of the mystical
Christian Rosenkreutz, the founder of the celebrated Rosicrucian Order or
Fraternity in Europe. Like the latter, he appears to have been very early seized with
the desire of obtaining Magical Knowledge; like him and Flamel, he left his home
and travelled in search of the Initiated Wisdom; like them both, he returned to
become a worker of wonders. At this period, it was almost universally believed that
the Secret Knowledge was only really obtainable by those who were willing to quit
their hom e and their country to undergo dangers and hardships in its quest; and
this idea even obtains to an extent in the present day. The life of the late Madame
Blavatsky is an example in point.
This period in which Abraham the Jew lived was one in which Magic wa s
almost universally believed in, and in which its Professors were held in honour;
Faust (who was probably also a contemporary of our author), Cornelius Agrippa,
Sir Michael Scott, and many others I could name, are examples of this, not to
mention the celebrated Dr. Dee in a later age. The history of this latter Sage, his
association with Sir Edward Kelly, and the part he took in the European politics of
his time are too well known to need description here.
That Abraham the Jew was not one whit behind any of these Magicians in
political inXuence, is evident to any one who peruses this work. He stands a dim
and shadowWy gure behind the tremendous complication of central European
upheaval at that terrible and instructive epoch; as Adepts of his type always appear
and always have appeared upon the theatre of history in great crises of nations. The
age which could boast simultaneously three rival claimants to the direction of two
of the greatest levers of the society of that era – the Papacy and the Germanic
Empire – when the jealousies of rival Bishoprics, the overthrow of Dynasties, the
Roman Church shaken to her foundations, sounded in Europe the tocsin of that
fearful struggle which invariably precedes social reorganisation, that wild
whirlwind of national convulsion which engulfs in its vortex the civilisation of a
yesterday, but to prepare the reconstitution of a morrow. The enormous historical
importance of such men as our Author is always underrated, generally doubted;
notwithstanding that like the writing on the wall at Belshazzar’s feast, their
manifestation in the political and historical arena is like the warning of a Mene,
Mene Tekel, Upharsin, to a foolish and undiscerning world.
The full and true history of any Adept could only be written by himself, and
even then, if brought before the eyes of the world at large, how many persons would
lend credence to it? and even the short and incomplete statement of the notable
events of our Author’s life contained in the First Book, will be to most readers
utterly incredible of belief. But what must strike all alike is the tremendous faith of
the man himself, as witnessed by his many and dangerous journeyings for so many
years through wild and savage regions and placeY cult of acs di cess even in our own
day with all the increased facilities of transit which we enjoy. This faith at length
brought him its reward; though only at the moment when waeven s becominghe
discouraged and sick at heart with disappointed hope. Like his great namesake, the
forefather of the Hebrew race, he had not in vain left his home, his “Ur of the
Chaldees,” that he might at length discover that Light of Initiated Wisdom, for
which his soul had cried aloud within him for so many years. This culmination of
his wanderings was his meeting with Abra-Melin, the Egyptian Mage. From him
he received that system of Magical instruction and practice which forms the body of
the Second and Third Books of this work.
In the Manuscript original this name is spelt in seVverereanl t ways, I di have
noted this in the text wherever it occurs. The variations are: Abra-Melin,
Abramelin, Abramelim, and Abraha-Melin. From these I have selected the
orthography Abra-Melin to place on the title page, and I have adhered to the same
in this Introduction.
As far as can be gathered from the text, the chief place of residence of Abraham
the Jew after his travels was Würzburg, or, as it was called in the Middle Ages,
“Herbipolis”. He appears to have married his cousin, and by her to have had two
sons, the elder, named Joseph, whom he instructed in the Mysteries of the Holy
Qabalah, and Lamech, the younger, to whom he bequeaths this system of Sacred
Magic as a legacy, and to whom the whole of the First Book is addressed. He speaks
further of three daughters, to each of whom 100,000he gave goldenX orins as a
dowry. He expressly states that he obtained both his wife, and a treasure of
3,000,000 golden Xorins, by means of some of the Magical Operations described in
the Third Book. He further admits thatW hirst inclination to Qs abalistical and
Magical studies was owing to certain instructions in the Secrets of the Qabalah,
which he received when young from his father, Simon; so that after the death of the
latter his most earnest desire was to travel in search of an Initiated Master.
To the sincere and earnest student of Occultism this work cannot fail to be of
value, whether as an encouragement to that most rare and necessary quality,
unshaken faith; as an aid to his discrimination between true and false systems of
Magic; or as presenting an assemblage of directions for the Production of Magical
eVects, which the Author of the booY rmks to a have tried with success.
Especially valuable are the remarks of Abraham the Jew on the various
Professors of the “Art which none may name” in the course of his wanderings and
travels; the account of the many wonders he worked; and, above all, the careful
classiWcation of the Magical Experiments in the Third Book, together with his
observations and advice thereon.
Not least in interest are the many notable Persons of that age for or against
whom he performed marvels: The Emperor Sigismund of Germany: Count Frederic
the Quarreller: the Bishop of his city (probably either John I., who began the
foundation of the Würzburg University1403 in with the authorisation of Pope
Boniface IX., or else Echter von Mespelbrunn, who completed the same noble
work): the Count of Warwick: Henry VI. of England: the rival Popes – John
XXIII., Martin V., Gregory XII., and Benedict XIII.: the Council of Constance: the
Duke of Bavaria: Duke Leopold of Saxony: the Greek Emperor, Constantine
Palaeologos: and probably the Archbishop Albert of Magdeburg: and also some of
the Hussite Leaders – a roll of names celebrated in the history of that stirring time.
Considering the era in which our Author lived, and the nation to which he
belonged, he appears to have been somewhat broad in his rel iforgiou nots views;
only does he insist that this Sacred system of Magic may be attained by any one,
whether Jew, Christian, Mahometan, or Pagan, but he also continually warns
Lamech aga inst the error of changing the religion in which one has been brought
up; and he alleges this circumstance as the reason of the occasional failures of the
Magician Joseph of Paris (the only other person he mentions besides himself and
Abra-Melin who was acquainted with this particular system of Magic), namely
that having been brought up a Christian, he had renounced that faith and become
a Jew. AtW rst sight it does not seem clear from the Occult point of view what
particular Occult disadvantage should be attached to such a line of action. But we
must remember, that in his age, the conversion to another religion invariably
meant an absolute, solemn and thorourenugnciatioh n and denial of any truth in
the religion previously professed by the co. nvHeerret in would be the danger,
because whatever the errors, corruption, or mistakes in any particular form of
religion, all are based on and descended from the acknowledgment of Supreme
Divine Powers. Therefore to deny any religion (instead of only abjuring the
mistaken or erroneous parts thereof ) would be equivalent to deformallynying and
ceremoniallyth e truths on which it was originally founded; so that whenever a
person having once done this should begin to practise the Operations of the Sacred
Magic, he woulWdn d himself compelled tYorm a with his whole will-force those
very formulas which he had at one tmagicallyime and ceremonially(th ough
ignorantly) denied; and whenever he attempted to do this, the occult Law of
Reaction would raise as a Ceremonial Obstacle againVecst t whicthe e h he should
wish to produce, the memor y of that Ceremonial Denial which his previous
renunciation haWd rmly sealed in his atmosphere. And the force of this would be in
exact proportion to the manner and degree in which he had renounced his former
creed. For of all hindrances to Magical action, the very greatest and most fatal is
unbelief, for it checks and stops the action of the Will. Even in the commonest
natural operations we see this. No child could learn to walk, no student could
assimilate the formulas of any science , were the impracticability and impossibility
of so doing thWre st thing in his mind. Wherefore it is that all Adepts and Great
Teachers of Religion and of Magic have invariably insisted on the necessity of faith.
But though apparently more broad in view in admitting the excellence of
every religion, unfortunately he shows the usual injustice to and jealousy of women
which has distinguished men for so many ages, and which as far as I can see arises
purely and simply from an innate consciousness that were women once admitted to
compete with them on any plane without being handicapped as they have been for
so many centuries, the former would speedily prove their superiority, as the
Amazons of old did; which latter (as the writings even of their especial enemies, the
Greeks, unwillingly admit) when overcome, were conquered by superior numbers,
not by superior valour. However, Abraham the Jew grudgingly admits that the
Sacred Magic may be attained by a virgin, while at the same time dissuading any
one from teaching it to her! The numerous advanced female occult students of the
present day are the best answer t this. o
But notwithstanding the forementioned shortcomings, his advice on the
manner of using Magical Power, when acquir the ed, tohonour of God, the welfare
and relief of our neighbour, and for the Wt obef the ne whole Animate Creation, is
worthy of the highest respect; and no one can peruse it without feeling that his
highest wish was to act up to his belief.
His counsel, however, of a retired life after attaining Magical Power by his
system (I do not speak of the retirement during the six months’ preparation for the
same) is not borne out by his own account of his life, wWhernd him ein weso
constantly involved in the contests and convulsions of the time. Also, however much
the life of a hermit or anchorite may appear to be advocated, we raWrndely, if ever,
it followed by those Adepts whom I may perhaps call the initiated and
wonderworking medium between the Great Concealed Adepts and the Outer
World. An example of the former class wXnd in our e may Author, an example of
the latter in Abra-Melin.
The particular scheme or system of Magic advocated in the present work is to
an extent“su i generis,” but to an extent only. It is rather the manner of its
application which makes it unique. In Magic, that is to say, the Science of the
Control of the Secret Forces of Nature, there have always been two great schools, the
one great in Good, the other in Evil; the former the Magic of Light, the latter that
of Darkness; the former usually depending on the knowledge and invocation of the
Angelic natures, the latter on the method of evocation of the Demonic races.
Usually the former is termed White Magic, as opposed to the latter, or Black
The invocation of Angelic Forces, then, is an idea common in works of Magic,
as also are the Ceremonies of Pact with and submission to the Evil Spirits. The
system, however, taught in the present work is based on the following conception:
(a ) That the Good Spirits and Angelic Powers of Light are superior in power to the
Fallen Spirits of Darkness. (b) That these latter as a punishment have been
condemned to the service of the Initiates of the Magic of Light. (This Idea is to be
found also in the Koran or, as it is frequently and perhaps more correctly written,
“Qur-an”.) (g) As a consequence of this doctrine, alordinarl y material effects and
phenomena are produced by the labour of the Evil Spirits under the command
usually of the Goodd). ( That consequently whenever the Evil Demons can escape
from the control of the Good, there is no evil that they will not work by way of
vengeance. (e) That therefore sooner than obey man, they will try to make him
their servant, by inducing him to conclude Pacts and Agreements witz) h them. (
That to further this project, they will use every means tVers thoat ob o sess him. (h)
That in order to become an Adept, therefore, and dominate them; the greatest
possible Wrmness of will, parity of soul and intent, and power of self-control is
necessaryq. () That this is only to be attained by self-abnegation on everi )y plane. (
That man, therefore, is the middle nature, and natural controller of the middle
nature between the Angels and the Demons, and that therefore to each man is
attached naturally both a Guardian Angel and a Malevolent Demon, and also
certain Spirits that may become Familiars, so that with him it rests to give the
victory unto the which he will. (k) That, therefore, in order to control and make
service of the Lower and Evil, the knowledge of the Higher and Good is requisite
(ie., in the language of the Theosophy of the present day, the knowledge of the
Higher Self ).
From this it results that thema gnum opus propounded in this work is: by
purity and self-denial to obtain the knowledge Of and conversation with one's
Guardian Angel, so that thereby and thereafter we may obtain the right of using
the Evil Spirits for our servants in all material matters.
This, then, is the system of the Secret Magic of Abra-Melin, the Mage, as
taught by his disciple Abraham the Jew; and elaborated down to the smallest
Except in the professed Black Magic Grimoires, the necessity of the invocation
of the Divine and Angelic Forces to control the Demons is invariably insisted upon
in the operations of evocation described and taught in mediaeval Magical
Manuscripts and published works. So that it is not so much, as I have before said,
this circumstance, as the mode of its development by the Six Moons’ preparation,
which is unusual; while again, the thorough and completWcatione classi of the
Demons with their oY ces, and of thVee ects to be produced by their services, is not
to be found elsewhere.
Apart from the interest attaching to the description of his travels, the careful
manner in which Abraham has made note of the various persons he had met
professing to be in the possession of Magical powers, what they really could do and
could not do, and the reasons of the success or failure of their experiments, has a
particular value of its own.
The idea of the employment of a Child as Clairvoyant in the invocation of the
Guardian Angel is not unus ual;for example, in the “Mendal,” a style of Oriental
Divination familiar to all readers of Wilkie Collins’ novel, “The Moonstone,” ink
is poured into the palm of a Childs hand, who, after certain mystical words being
recited by the Operator, beholds visions clairvoyantly therein. The celebrated
evocation at which the great Mediaeval Sculptor, Benvenuto Cellini, is said to have
assisted, also was in part worked by the aid of a Child as Seer. C also agliostris o
said to have availed himself of the services of Children in this particular. But for
my part I cannot understand the imperative necessity of the employment of a Child
in the Angelic evocation, if the Operator be pure in mind, and has developed the
clairvoyant faculty which is latent in every human being, and which is based on
the utilisation of the thoughtvision. This thought-vision is exercised almost
unconsciously by everyone in thinking of either a place, person, or thing, which they
know well; immediately, coincident with the thought, the image springs before the
mental sight; and it is hut the conscious and voluntary development of this which is
the basis of what is commonly called clairvoyance. Among the Highlanders of
Scotland, the faculty, as is well known, is of common manifestation; and the
English it is usually spoken of as “by Second-Sight”.
Unfortunately, like far too many moder n Occultists, Abraham the Jew shows a
marked intolerance of Magical systems diVering from his own; even the renowned
name o f P etrus d i Aba is not suno Y cient to save the “Heptameron or Magical
Elements” from condemnation in the concluding part of the Third Book. Works on
Magic, Written Conjurations, Pentacles, Seals, and Symbols, the employment of
Magical Circles, the use of any language but one's mother tongueW, arstppear at
sight to be damned wholesale, though on a more careful examination of the text I
think we shall Wnd that it is rather their abuse through ignorance of their meaning
which he intends to decry, than their intelligent and properly regulated use.
It will be well here to carefully examine these points from the occult standpoint
of an Initiate, and for the bWet of rne eal students.
Abraham in several places insists that the basis of this system of Sacred Magic
is to be found in the Qabalah. Now, he expressly states that he has instructed his
eldest son, Joseph, herein as being his right by primogeniture, even as he himself had
received somewhat of Qabalistic instruction from his father, Simon. But this system
of Magic he bequeaths to his younger son, Lamecexpressly as a species oh, f
recompense to him for not being taught the Qabalah, his status as a younger son
being ap parently a serious traditional disqualiWcation. This being so, the reason is
evident why he warns Lamech against the use of certain Seals, Pentacles,
incomprehensible words, etc.; because most of these being based on the secrets of the
Qabalah, their use by a person ignorant hereof might be excessively dangerous
through the not only possible but Probable Perversion of the Secret Formulas
See Appendix B.
Born about 1250.
therein contained. Any advanced student of Occultism who is conversant with
Mediaeval works on Magic, whether MS. or printed, knows the enormous and
incredible number of errors in the Sigils, Pentacles, and Hebrew or Chaldee
Names, which have arisen from ignorant transcription and reproduction; this being
carried to such an extent that in some cases the use of the distorted formulas given
would actually have thVect of e e producing the very opposite result to t hat expected
from them. (I have commented at length on this subject in my notes to the “Key of
Solomon,” published by me a few years ago.) Wherefore Abraham the Jew it
appears to me, in his anxiety to save his son from dangerous errors in Magical
working, has preferred to endeavWour to ll him with contempt for any other systems
and methods of operation than the one here laid down. For also besides the
unintentional perversions of Magical Symbols I have above mentioned, there was
further the circumstance not only possible but probable of the many Black Magic
Grimoires falling into his hands, as they evidently had into Abraham's, the Symbols
in which are in many caintenses tional perversions of Divine Names and Seals, so
as to attract the Evil Spirits and repel the Good.
For the Third Book of this work is crowded with Qabalistic Squares of Letters,
which are simply so many Pentacles, and in which the Names employed are the
very factors which make them of value. Among thWnem wd a feo rm o f t he
celebrated Sator, Arepo, Tenet, Opera, Rot, whicash is one of the Pentacles in the
“Key of Solomon”. Abraham's formula is slightly diVerent: —
and is to be used for obtaining the love of a maiden.
The Pentacle in my “Key of Solomon the King” is classed under Saturn, while
the above is applied to the nature of Venus. I give the Hebrew form (see Appendix
A, Table of Hebrew and Chaldee Letters) of Equivalents:
Or in Latin Letters:
In the “Key of Solomon” it is (as being a Pentacle) inscribed within a double
circle, wherein is written the following versicle from Psalm lxxii., v. 8 “His
dominion shall be also from the one sea unto the other, anXd fromood unto th the e
world’s end". In the Hebrew, this versicle consists of exactly twWve letteenty rs, the
number of t he letters of the square. It will be at once noticed that both this form
and that given by Abraham the Jew perarfect examples of de ouble Acrostics,
that is, that they read in every direction, whether horizontal or perpendicular,
whether backwards or forwards. But the form given as a Pentacle in the “Key of
Solomon the King” is there said to be of value in adversity, and for repressing the
Pride of the Spirits.
This example therefore shows clearly that it is not so much the use of Symbolic
Pentacles that Abraham is opposed to, as their ignorant perversions and
It is also to be observed, that while many of the Symbolic Squares of L etters of
the Third Book present the nature of the double Acrostic, there are also many which
do not, and in the case of a great number the letterWsll do up tnothe square
entirely, but are arranged somewhat in the form of a gnomon, etc. Others again
leave the centre part of the square blank.
In Appendix C to the Introduction I will, for the sake of comparison, give
some examples of Angelic invocation taken from other sources.
Abraham the Jew repeatedly admits, as I have before urged, that this
particular System of the Sacred Magic of Abra-Melin has its Basis in the Qabalah.
It is well to examine what is here meant. The Qabalah itself is divided into many
parts; the great bulk of it is of a mystic doctrinal nature, giving the inner Occult
meaning of the Jewish Sacred Writings. Also it employs the numerical values of the
Hebrew Letters, to draw analogies between words, the total numerical value of
whose letters is the same; this branch alone is a most complicated study, and it will
be foreign to our purpose to go into it here; the more so as my work, the “Kabbalah
Unveiled,” treats at length of all these points. The so-called Practical Qabalah is
the application of the mystic teachings to the production of VeMctsag. Ficoar thel e
classiWcation of Divine and Angelic Names; of Hosts and Orders of Angels, Spirits
and Demons; of Particular Names of Archangels, Angels, Intelligences, and
Demons, is to be found carried out even to minute detail in the Qabalah, so that
the knowledge hereof can give a critical appreciation of the correspondences,
sympathies, and antipathies obtaining in the Invisible World. Therefore what
Abraham means is, that this system of Sacred Magic is thoroughly reliable, because
correct in all its attributions, and that this being so, there is no chance of the
Operator using Names and Formulas on wrong occasions and in error.
But also it is notable that Abraham the Jew (probably again with the intent of
confusing Lamech as little as possible) speaks only of two great classes of Spirits: the
Angels and the Devils; the former to control, the latter to be controlled; and leaves
entirely out of consideration, or rather does not describe that vast race of beings, the
Elemental Spirits, who in themselves comprisWeni an intude of various divisions of
classiWcation, some of these being good, some evil, and a great proportion neither
the one nor the other. Evidently, also, many of the results proposed to be attained in
the Third Book, would imply the use of the Elemental Spirits rather than that of
the Demons. No advanced Adept, such as Abraham evidently was, could possibly be
ignorant of their existence, power, and value; and we are therefore forced to
conclude either that he was unwilling to reveal this knowledge to Lamech; or,
which is inWnitely more probable, that he feared to confuse him by the large
amount of additional instruction which would be necessary to make him
thoroughly understand their clasWcation, natursi e, and oY ces. This latter line of
action would be the less imperative, as the correctness of the symbols of the Third
Book would minimise chances of error; and what Abraham is undertaking to teach
See Appendix C, “Examples of Angelic Invocation”
Lamech, is how to arrive at practical Magical results; rather than the Secret
Wisdom of the Qabalah.
It is entirely beyond the scope of this Introduction for me to give here any
lengthy dissertation on the natures, good or evil, of Spiritual beings. I will,
therefore, only state briXy ande concisely the principVaerencl di es between Angels,
Elementals, and Devils.
We may then conclude that Angels, though themselves divided into numerous
orders and classes, possess generally the following characteristics: That they are
entirely good in nature and operation, the conscient administrators of the Divine
Will upon the plane of the material universe; that they are responsible, not
irresponsible agents, and therefore capable of fall; and that they are independent of
the currents of the Wnitin e Secret Forces of Nature, and can therefore act beyond
them, though their clWassication and qualities will cause them to be more
sympathetic with certain among these forces than with the rest, and this in varying
degree. Also that they are superior in power to Men, Spirits, Elementals, and
The Elementals on the other hand, though consisting oWnitudf an ie ofn
classes, are the Forces of the Elements of Nature, the administrators of the currents
thereof; and can therefore never act beyond and independently of their own
particular currents. In a sense, therefore, they are irresponsible for the action of a
current as a whole, though responsible for tparhe t thereof in which they
immediately act. Therefore also they are at the same time subject to the general
current of the Force, wherein they live, move, and have their being; though superior
to the immediate and particular part of it which they direct. Such races, superior to
man in intuition, and magical powers; inferior to him in other ways; superior to
him in their power in a particular current of an Element; inferior to him in only
partaking of the nature of that one Element; are of necessity to be found constantly
recurring in all the Mythologies of Antiquity. The Dwarfs and Elves of the
Scandinavians; the Nymphs, Hamadryads, and Nature Spirits of the Greeks; the
Fairies good and bad of the legends dear to our childish days the host of Mermaids,
Satyrs, Fauns, Sylphs, and Fays; the Forces intended to be attracted and propitiated
by the Fetishes of the Negro-Race; are for the most part no other thing than the
ill-understood manifestations of this great clas s, the Elementals. Among these, some,
as I have before observed, are good; such are the Salamanders, Undines, Sylphs, and
Gnomes, of the Rosicrucian Philosophy; manyfright arfue llymal ignant, delighting
in every kind of evil, and might easily be mistaken for Devils by the uninitiated,
save that their power is less; a great proportion are neither good nor evil,
irrationally working either; just as a monkey or a parrot might act; in fact such
closely resemble animals in their nature, and especially combinations of animals, in
which forms distorted and mingled, would lie their symbolic manifestation.
Another very large class, would not act irrationally in this manner; but with
intent, only always following the predominant force either good or evil in their
then entourage; a spirit of this kind, for example, attracted into an assembly of
good persons would endeavour to excite their ideas towards good; attracted among
evil-minded persons would incite them mentally to crime. Among how many
criminals is not their only excuse that t“thought hey they kept hearing
something telling them to commit the crime”! et tYhese suggestions would not
always arise from Elementals alone, but frequently from the depraved astral
remnants of deceased evil persons.
Devils, on the other hand, are far more powerful than Elementals, but their
action for Evil is parallel to that of the Good Angels for Good; and their
malignancy is far more terrible than that of the Evil Elementals, for not being, like
them, subjected to the limits of a certain current, their sphere of operation extends
over a far greater area; while the Evil they commit is never irrational or
mechanical, but worked with full consciousness and intent.
I do not agree entirely with the manner of behaviour, advised by Abraham
towards the Spirits; on the contrary, the true Initiates have always ma intained that
the very greatest courtesy should be manifested by the Exorciser, and that it is only
when they are obstinate and recalcitrant that severer measures should be resorted to;
and that even with the Devils we should reprnot oach them for their condition;
seeing that a contrary line of action is certain to lead the Magician into error. But,
perhaps, Abraham has rather intended to warn Lamech against the danger of
yielding to them in an Exorcism even in the slightest degree.
The word “Demon” is evidently employed in this work almost as a synonym of
Devil; but, as most educated people are aware, it is derived from the Greek
“Daimon,” which anciently simply meaany Snt pirit, good or bad.
A work Wlled with suggestive Magical references is t-knohe welwn “Al rabian
Nights,” and it is interesting to notice the number of directions in the Third Book
of this work for producing simVieclar ets to those there celebrated.
For example, the ninth chapter of the Third Book gives the symbols to be
employed for changing human beings into animals, one of the commonest incidents
in the “Arabian Nights,” as in the story Wof rstt old mahe “ n and the hind,” that of
the “three Calendars andW tvehe ladies of Bagdad,” that of “Beder and Giauhare,”
etc., etc.; as distinct from thvoe luntar y transformation of the Magician into
another form, as exemplWei d in the “story of the Second Calendar,” the symbols for
which are given in the twenty-Wrst chapter of our Third Book.
Again these chapters will recall to many of my readers the extraordinary
magical eVects which Faust is said to have produced; who, by the way, as I have
before remarked, was in all probability contemporary with Abraham the Jew.
But the mode of their production as given in this work is not the Black Magic
of Pact and Devil-worship, against which our Author so constantly inveighs, but
instead a system of Qabalistic Magic, similar to that of the “Key of Solomon the
King” and the “Clavicles of Rabbi Solomon,” thouVeringgh d in ti he circumstance
of the prior invocation of the Guardian Angel once for all, while in the works I
have just mentioned the Angels are invokeach ed in Evocation by means of the
Magical Circle. Such works as these, then, and their like, it could not be the
intention of Abraham to decry, seeing that like his system they are founded on the
Secret Knowledge of the Qabalah; as this in its turn was derived from that mighty
scheme of Ancient Wisdom, the Initiated Magic of Eg ypt. For to any deep student
at the same time of the Qabalah and of modern Egyptology, the root and origin of
the former is evidently to be sought in that country of Mysteries, the home of the
Gods whose symbols and cWclaassition formed so conspicuous a part of the Sacred
Rites; and from which even to the present day, so many recipes of Magic have
descended. For we must make a very careful distinction between the really Ancient
Egyptian Magic, and the Arabian ideas and traditions prevailing in Eg ypt in
recent times. I think it is the learned Lenormant who points out in his work on
Chaldean Magic, that the great diVerence between this and the Egyptian was that
the Magician of the former School indeed invoked the Spirits, but that the latter
allied himself with and took upon himself the characters and names of the Gods to
command the Spirits by, in his Exorcism; which latter mode of working would not
only imply on his part a critical knowledge of the nature and power of the Gods;
but also the aY rmation of his reliance upon them, and his appeal to them for aid
to control the forces evoked; in other words, the most profound system of White
Magic which it is possible to conceive.
The next point worthy of notice is what Abraham urges regarding the
preferability of employing one's mother tongue both in prayer and evocation; his
chief reason being the absolute necessity of comprehending utterly and thoroughly
with the whole soul and heart, that which the lips are formulating. While fully
admitting the necessity of this, I yet wish to state some reasons in favour of the
employment of a language other than one's own. ChiWrset, that it aif, and ds the
mind to conceive the higher aspect of the Operation; wVerhent langen a di uage and
one looked upon as sacred is employed, and the phrases in which do not therefore
suggest matters of ordinary life. Next, that Hebrew, Chaldee, Egyptian, Greek,
Latin, etc., if properly pronounced are more sonorous in vibration than most
modern languages, and from that circumstance can suggest greater solemnity. Also
that the farther a Magical Operation is removed from the commonplace, the better.
But I perfectly agree with Abraham, that it is before all things imperative that the
Operator should thoroughly comprehend the import of his Prayer or Conjuration.
Furthermore the words in these ancient languages imply “formulas of
correspondences” with more ease than those of the modern ones.
Pentacles and Symbols are valuable as an equilibratWteting d and basis for the
reception of Magical force; but unless the Operrateor cally attran act that force to
them, they are nothing but so many dead, and to him worthless, diagrams. But
used by the Initiate who fully comprehends their meaning, they become to him a
powerful protection and aid, seconding and focussing the workings of his Will.
At the risk of repeating what I have elsewhere said, I must caution the Occult
student against forming a mistaken judgment from what Abraham the Jew says
regarding the use of Magic Circles and of Licensing the Spirits to Depart. It is true
that in the Convocation of the Spirits as laid down by him, it is not necessary to
form a Magic Circle for defence and protection; bu? — Bt wehcause the wholey
group of the Bedchamber, Oratory, and Terrace, are consecrated by the
preparatory Ceremonies of the previous Six Moso tons; hat the whole place is
protected, and the Magician is, as it rweresiding coe, nstantly within a Magic
Circle. Therefore also the Licensing to Depart may be to a great extent dispensed
with because the Spirits cannot break into the consecrated limit of the periphery of
the walls of the house. But let the worker of ordinary Evocations be assured that
were this not so, and the Convocation was performed in an unconsecrated place,
without any Magical Circle having been traced for defence, the invocation to
visible appearance of such fearful Potencies as Amaymon, Egyn, and Beelzebub,
would probably result in the death of the Exorcist on the spot; such death presenting
the symptoms of one arising from Epilepsy, Apoplexy, or Strangulation, varying
with the conditions obtaining at the time. Also the Circle having been once formed,
let the Evocator guard care fully against either passtsioongping, , or or leaning
beyond, its limits during the progress of the Exorcism, before the license to depart
has been given. Because that, even apart from other causes, the whole object and
eVect of the Circle working, is to create abnormal atmospheric conditions, by
exciting a diVerent status of force within the Circle to that which exists without it;
so that even without any malignant occult action of the Spirits, the sudden and
unprepared change of atmosphere will seVriousect tly ahe Exorciser in the intensely
strained state of nervous tension he will then be in. Also the License to Depart
should not be omitted, because the Evil Forces will be only too glad to revenge
themselves on the Operator for having disturbed them, should he incautiously quit
the Circle without having previously sent them away, and if necessary even forced
them to go by contrary conjurations.
I do not share Abraham's opinion as to the necessity of withholding the
Operation of this Sacred Magic from a Prince or Potentate. Every great system of
Occultism has its own Occult Guards, who will know how to avenge mistaken
At the risk of repeating myself I will once more earnestly caution the Student
against the dangerous automatic nature of certain of the Magical Squares of the
Third Book; for, if left carelessly about, they are very liable to obsess sensitive
persons, children, or even animals.
Abraham's remarks concerning the errors of Astrology in the common sense,
and of the attribution of the Planetary Hours are worthy of careful note. Yet I have
found theo rdinaryattribution of th e Planetary Hours eVective to an extent.
In all cases where there is anythingY cu ldit or obscure in the text, I have
added copious explanatory notes; so many indeed as to form a species of
commentary in p arts. Especially have those on the Names of the Spirits cost me
incredible labour, from the Y cdiulty of identifying their root-forms. The same may
be said of those on the Symbols of the Third Book.
Wherever I have employed parentheses in the actual text, they shew certain
words or phrases supplied to make the meaning clearer.
In conclusion I will only say that I have written this explanatory Introduction
purely and solely as a help to genuine Occult students; and that for the opinion of
the ordinary literary critic who neither understands nor believes in Occultism, I
87 Rue Mozart, Auteuil, Paris.
Hebrew Numerical How expressed Hebrew Name of Letter Signification of Name
Sound or Power
and Value* in this work by
Chaldee Roman letters
1 a (soft breathing) } 1 A Aleph Ox, also Duke, or Leader
2 b, bh (v) P 2 B Beth House
3 g (hard), gh O 3 G Gimel Camel
4 d, dh (flat th) I 4 D Daleth Door
5 h (rough breathing) U 5H Hé Window
6 v, u, o Y 6V Vau Peg, N ail
7 z, dz T 7Z Zayin Weapon, S word
8 ch (guttural) R 8C h Cheth Enclosure, Fence
9 t (strong) E 9T Teth Serpent
10 i, y (as inye )s W 10 I Yod Hand
11 k, kh " Final = : 20 Final = 500 K Kaph Palm of the Hand
12 l L 30 L Lamed Ox-Goad
13 m K Final = J 40 Final = 600 M Mem Water
14 n H Final = G 50 Final = 700 N Nun Fish
15 s F 60 S Samekh Prop, Support
16 o, aa, ng (guttural) D 70 O Ayin Eye
17 p, ph A Final => 80 Final = 800 P Pé Mouth
18 ts, tz, j < Final =M 90 Final = 900 Tz Tzaddi Fishing-hook
19 q, qh (guttural) N 100 Q Qoph Back of the head
20 r B 200 R Resh Head
21 sh, s C 300 Sh Shin Tooth
22 th, t Z 400 T h Tau Sign of the Cross
· Thousands are denoted by a larger letter; thus an Aleph larger than the rest of the letters among which it is, s buigntif 1000ies n.ot 1,
· The Finals are not always considered as bearing an increased numerical value.
em plo ym ent o f a ch il d-cl a i rvo yant by c a gli ostro .
The well-known Joseph Balsamo, Count Cagliostro, is said to have been
born at Palermo in 1743. On his trial at Rome in 1780, and at Zurich in 1791,
he was accused of “having practised all kinds of impositions; of gold making,
and of possessing the secret of prolonging life; of teaching Cabalistic Arts; of
summoning and exorcising Spirits; of having actually foretold future things
especially in small and secret assemblies, and chieXy by means of a little boy
whom he took aside with him into a separate room, in orWder t him forto
With regard to the manner in w hich he employed this Child-Clairvoyant,
the documents of the trial give the following information:– “This Child had to
kneel before a small table, on which a vessel of water and some lighted candles
were placed. He then instructed the boy to look into the vessel of water, and so
commenced his conjurations; he next laid his hand o n the head of the Child,
and in this position addressed a prayer to God for a successful issue of the
experiment. The Child now became clairvoyant, and said at Wrst that he saw
something white; then that he saw visio ns, an Angel, etc.”
Again the documents say, “That he worked through the usual ceremonies,
and that all was wonderfully corroborated through the appearance of the
Cagliostro is also said at Milan to have availed himself of the services of
an orphan maiden of marriageable age as clair voyant.
It will be remarked that this modopus erandi diVers strongly from that
employed by the mesmerists and hypnotists of to-day with their Foclairr voyants.
here the whole force of the Operator was concentrated on a magical ritual of
evocation, the hand being merely laid on the child’s head to form a link; and it
in no way appears that the child was reduced to the miserable condition of
automatic trance now practised, and which a really advanced Occultist would
be the Wrst to condemn, as knowing its dangers.
On the other hand, there seems to be a distinct similarity between
Cagliostro's method, and the system of Oriental Divination called the Mendal,
to which I have previously referred.
e x amp l es of o t her me tho d s of ange lic e v oc at io n .
For the beneWt of the Occult Student I here give two other systems of
Angelic Evocation. The Wrst is taken from that part of the Book called
“Barrett’s Magus” (1801), which is entitled “the Key to Ceremonial Magic”.
The second is copied from my “Key of Solomon the King”.
“The Perfection and Key of . . . Cere monial Magic”;
being the second part of the second Book of
“The Magus or
Francis Barrett, F.R.C.
“The good Spirits may be invocated of us, or by us, divers ways, and they
in sundry shapes and manners oVer themselves to us, for they openly speak to
those that watch, and doV ero themselves to our sight, or do inform us by
dreams and by oracle of those things which we have a great desire to know.
Whoever therefore would call any good Spirit to speak or appear in sight, he
must particularly observe two things; one whereof is about the disposition of
the invocant, the other concerning those things which are outwardly to be
adhibited to the invocation for the conformity of the Spirit to be called.
“It is necessary therefore that the invocant religiously dispose himself for
the space of many days to such a mystery, and to conserve himself during the
time chaste, abstinent, and to abstract himself as much as he can from all
manner of foreign and secular business; likewise he should observe fasting, as
much as shall seem convenient to him, and let him daily, between sun rising
and setting, being clothed in pure white linen, seven times call upon God, and
make a deprecation unto the Angels to be called and invocated, a ccording to
the rule which we have before taught. Now the number of days of fasting and
preparation is commonly one month, i.e., the time of a whole lunation. Now,
in the Cabala, we generally prepare ourselves forty days before.
“Now concerning the place, it must be chosen clean, pure, close, quiet,
free from all manner of noise, and not subject to any stranger's sight. This
place must Wrst of all be exorcised and consecrated; and let there be a Table or
Publishcd originally by Lackington & Allen, London, 1801; but reprinted and re-issued by Bernard
Quaritch, Piccadilly, some years since.
Altar placed therein, covered with a clean white linen cloth, and set towards
the east: and on each side thereof place two consecrated wax-lights burning,
the Xame thereof ought not to go out all these days. In the middle of the Altar
let there be placed lamens, or the holy paper we have before described, covered
with Wne linen, which is not to be opened until the end of the days of
consecration. You shall also have in readiness a precious perfumand a e pure
anointing oil. And let them both be kept consecrated. Then set a censer on the
head of the Altar, wherein you shall kindle the holy Wre, and make a precious
perfume every day that you pray.
“Now for your habit, you shall have a long garment of white linen, close
before and behind, which may come down quite over the feet, and gird
yourself about the loins with a girdle. You shall like wise have a veil made of
pure white linen on which must be wrote in a gilt lamen, the name
Tetragrammaton; all which things are to be consecrated and Wsanctied in order.
But you must not go into this holy place till it be Wrst washed and covered
with a cloth new and clean, and then you may enter, but with your feet naked
and bare; and when you enter therein you shall sprinkle with holy water, then
make a perfume upon the altar; and then on your knees pray before the altar as
we have directed.
“Now when the time is expired, on the last day, you shall fast more
strictly; and fasting on the day following, at the rising of the sun, enter the
holy place, using the ceremonies before spoken Wrst by sprinkling thyselfof, ,
then, making. a per fume, you shall sign the cross with holy oil on the
forehead, and ano int your eyes, using prayer in all these consecrations. Then
open the lamen and pray before the Altar up on your knees; and then an
invocation may be made as follows:
AN INVOCATION OF THE GOOD SPIRITS.
“In the Name of the Blessed and Holy Trinity, I do desire ye, strong and
mighty Angels (here name the Spirit or Spirits you would have apthat ipear), f it
be the Divine Will of Him Who is called Tetragrammatoetc., n, the Holy God,
the Father, that ye take upon ye some shape as best becometh your celestial
nature, and appear to us visibly here in this place, and answer our demands, in
as far as we shall not transgress the bounds of the Divine mercy and goodness,
by requesting unlawful knowledge; but that thou wilt graciously shew us what
things are most proWtable for us to know and do, to the glory and honour of
His Divine Majesty Who liveth and reigneth world without end. Amen.
“Lord, Thy Will be done on earth as it is in heaven – make clean our
hearts within us, and take not Thy Holy Spirit from us. O Lord, by Thy Name
we have called them, suVer them to administer unto us.
“And that all things may work together for Thy Honour and Glory, to
Whom with Thee, the Son and blessed Spirit, be ascribed all might, majesty,
and dominion, world without end. Amen.
“The Invocation being made, the Good Angels will appear unto you
which you desire, which you shall entertain with a chaste communication, and
licence them to depart.
“Now the Lamen which is used to invoke any Good Spirit must be made
after the following manner: either in metal co nformable or in new wax mixed
with convenient spices and colours; or it may be made with pure white paper
with convenient colours, and the outward form of it may be either square,
circular, or triangular, or of the like sort, according to the rule of the numbers;
in which there must be written the Divine Names, as well general as special.
And in the centre of the Lamen draw a hexago or character n of six corners; in
the middle thereof write the Name and Character of the Star, or of the Spirit
his Governor, to whom the Good Spirit that is to be called is subject. And
about this Character let there be placed so many Characters Wve coof rners, or
pentacles, as the Spirits we would call together at once. But if we should call
only one, nevertheless there mus t be made four pentagons, wherein the name
of the Spirit or Spirits with their characters are to be written. Now this Lamen
ought to be composed when the Moon is in her increase, on those days and
hours which agree to the Spirit; and if we take a fortunate planet therewith, it
will be the better for the producing the eVect; which Table or Lamen being
rightly made in the manner we have fully described, must be consecrated
according to the rules above delivered.
“And this is the way of making the general Table or Lamen for the
invocating of all Spirits whatever; the form whereof you may see in plates of
pentacles, seals, and lamens.
“We will yet declare unto you another rite more easy to perform this
thing: Let the Man who wishes to receive an oracle from a Spirit, be chaste,
pure, and sanctiWed; then a place being chosen pure, clean, and covered
everywhere with clean and white linen, on the Lord's-day in the new of the
Moon, let him enter into that place clothed with white linen; let him ex orcise
the place, bless it, and make a circle therein with a consecrated coal; let there
be written in the outer part of the Circle the Names of the Angels; in the inner
part thereof write the Mighty Names of God; and let be placed within the
Circle, at the Four Parts of the World, the vessels for the perfumes. Then
being washed and fasting, let him enter the place, and pray towards the East
this whole Psalm:– “Blessed are the Wundeled in the way, etc.”. Psalm cix.
Probably an error for “hexagram” or “hexangle”.
Probably an error for “pentagrams,” or “pentangles”.
Ie., The Cardinal Points, or Quarters.
Then make a fumigation, and deprecate the Angels by the said Divine Names,
that they will appear unto you, and reveal or discover that which you so
earnestly desire; and do this continually for six days washed, and fasting. On
the seventh day being washed and fasting, enter the Circle, perfume it, and
anoint thyself with holy oil upon the forehead, eyes, and in the palms of both
hands, and upon the feet; then with bended knees, say the Psalm aforesaid,
with Divine and Angelical Names. Which being said, arise, and w alk round
the Circle from East to Westun, til thou shalt be wearied with a giddiness of thy
head and brain, then straightw ay fall down in the Circle, where thou maye st
rest, and thou wilt be wrapped up in an ecstasy; and a Spirit will appear and
inform thee of all things necessar y to be known. We must obser ve also, that in
the Circle there ought to be four holy candles burning at the Four Parts of the
World, which ought not to want light for the space of a week.
"And the manner of fasting is this: to abstain from all things having a lif e
of sense, and from those which do proceed from them, let him drink only pure
running w ater; neither is there any food or wine to be taken till the going
down of the Sun.
“Let the perfume and the holy anointing oil be made as is set forth in
Exodus, and other holy books of the Bible. It is also to be observed, that as
often as he enters the Circle he has u pon his forehead a golden lamen, upon
which must be written the Name Tetragrammaton, in the manner we have
In “The Key of Solomon the King” (Book II. – Chapter XXI.) will be
found other directions for invoking spirits as follows:
“Make a small Book containing the Prayers for all the Operations, the
Names of the Angels in the form of Litanies, their Seals and Characters; the
which being done thou shalt consecrate the same unto God and unto the pure
Spirits in the manner following:
“Thou shalt set in the destined place a small table co vered with a white
cloth, whereon thou shalt lay the Book opened at the Great Pentacle which
should be drawn on the Wrst leaf of the said Book; and having kindled a lamp
which should be suspended above the centre of the table, thou shalt surro und
the said table with a white curtain; clothe thyself in the proper vestments,
and holding the Book open, repeat upon thy knees the fo llopraywinger wi th
Published by G. Redway, London, 1889.
So as to make a species of small tabernacle around the altar.
“Adonai, Elohim, El, Eheieh Asher Eheieh, Prince of Princes,
Existence of Existences, have mercy upon me, and cast Thine eyes upon Thy
servant (N.) who invoketh Thee most devoutly, and supplicateth Thee by Thy
Holy and tremendous Name, Tetragrammaton, to be propitious and to order
Thine Angels and Spirits to come and take up their abode in this place; O ye
Angels and Spirits of the Stars, O all ye Angels and Elementar y Spirits, O all ye
Spirits present before the Face of God, I the Minister and faithful S ervant of
the Most High conjure ye, let God Himself, the Existence of Existences,
conjure ye to come and be present at this Operation; I the Servant of God,
most humbly entreat ye. Amen.
“After which thou shalt incense it with the incense proper to the Planet
and the Day, and thou shalt replace the Book on the aforesaid table, taking
heed that the Fire of the Lamp be kept up continually during the operation,
and keeping the cur tains closed. Repeat the same Ceremony for seven days,
beginning with Saturday, and perfuming the Book each day with the Incense
proper to the Planet ruling the day and hour, and taking heed that the Lamp
shall burn both day and night; after the which thou shalt shut up the Book in
a small Drawer under the table, made expressly for it, until thou shalt have
occasion to use it; and every time that thou wishest to use it, clothe thyself
with thy vestments, kindle the lamp, and repeat upon thy knees the aforesaid
prayer, Adonai, Elohim , etc.
“It is necessary also in the Consecration of the Book, to summon all the
Angels whose Names are written therein in the form of Litanies, the which
thou shalt do with devotion; and even if the Angels and Spirits appear not in
the Consecration of the Book, be not thou astonished thereat, seeing that they
are of a pure nature, and consequently have muYch diculty in familiarising
themselves with men who are inconstant and impure, but the Ceremonies and
Characters being correctly carried out, devoutly, and with perseverance, they
will be constrained to come, and it will at length happen that at thy Wrst
invocation thou wilt be able to see and communicate with them. But I advise
thee to undertake nothing unclean or impure, for then thy imp ortunity, far
from attracting them will only serve to chase them from thee; and it will be
thereafter exceedingly diY cult for thee to attract them for use for pure ends.”
THE FIRST BOOK
WHICH GOD GAVE UNTO MOSES, AARON, DAVID, SOLOMON, AND OTHER
SAINTS, PATRIARCHS AND PROPHETS; WHICH TEACHETH
THE TRUE DIVINE WISDOM.
BEQUEATHED BY ABRAHAM UNTO LAMECH HIS SON.
TRANSLATED FROM THE HEBREW.
THE FIRST BOOK OF THE HOLY MAGIC.
LTHOUGH this First Book serveth rather for prologue than for the
actual rules to acquire this Divine and Sacred Magic; nevertheless, O!
$ Lamech, my son, thou wilt therein Wnd certain examples and other
matters which will be none the less useful and prWtabloe unto thee than the
precepts and dogmas which I shall give thee in the Second and Third Books.
Wherefore thou shalt not neglect the study of this First Book, which shall
serve thee for an introductio untn o the Veritable and Sacred Magic, and unto
the practice of that which IAb, raham, the son of simon, have learned, in
part from my father, and in part also from other W ise and faithful Men, and
which I have found true and real, having submitted it unto proof and
experiment. And having written this with mine o wn hand, I have placed it
within this casket, and lo cked it up, as a most precious treasure; in order that
when thou hast arrived at a proper age thou mayest be able to admire, to
consider, and to enjoy the marvels of the Lord; as well as thine elder brother
Joseph, who, as the Wrst-born, hath received from me the Holy Tradition of
The Sacred Magic
THE FI RST CHAPTER.
AMECH, if thou wishest to know the reason wherefore I give unto thee
this Book, it is that if thou considerest thy condition, which is that of
/ being a last-born Son, thou shalt know wherefore it appertaineth unto
thee; and I should commit a great error should I deprive thee of that grace
which God hath given unto me with so much profusion and liberality. I will
then make every eVort to avoid and to Xy prolixity of words in this First Book;
having alone in vie w the ancientness of this Venerable and Indubitable
Science. And seeing that Truth hath no need of enlightenment and of
exposition, she being simple and right; be th ou only obedient unto all that I
shall say unto thee, contenting thyself with the simplicity thereof, be thou
good and uprigh t, and thou shalt acquire more wealth than I could know how
to promise unto thee. May the Only and Most Holy God grant unto all, the
grace necessar y to be able to comprehend and penetrate the high Mysteries of
the Qabalah and of the Law; but they should content themselves with that
which the Lord accordeth unto them; seeing that if against His Divine Will
they wish toX y yet higher, even as did Lucifer, this will but procure for them a
most shameful and fatal fall. Wherefore it is necessary to be extremely prudent,
and to consider the Intention which I have had in describing this method of
operation; because in consideration of thy great youth I attempt no other
thing but to excite thee unto the research of this Sacred Magic. But the
manner of acquiring the same will come later, in all its per fection, and in its
proper time; for it will be taught thee by better Masters than I, that is to say,
by those same Holy Angels of God. No man is born into the World a Master,
and for that reason are we obliged to learn. He who applieth himself
thereunto, and studieth, learneth; and a man can have no more shameful and
evil title than that of being an Ignorant person.
Of Abramelin the Mage
THE SECOND CHAPTER.
HEREFORE do I confess, that I, even I also, am not boMrn a aster ;
neither have I invented this science of my own proper Genius; but I
have learned it from others in the manner which I will hereafter tell
thee, and in truth.
My father, Simon, shortly before his death, gave me certain signs and
instructions concerning the way in which it is necessary to acquire the Holy
Qabalah; but it is however true that he did not enter into the Holy Mystery by
the true Path, and I could not know how to understand the same Y cientlysu
and perfectly as Reason demanded. My father was always contented and
satisWed with such a method of understanding the same, and he sought out no
further the Veritable Science and Magical Art, which I undertake to teach thee
and to expound unto thee.
After his death, Wnding myself twenty years of age, I had a very great
passion to understand the True Mysteries of the Lord; but of mine own
strength I could not arrive at the end which I intended to attain.
I learned that at Mayence there was a Rabbi w ho was a notable Sage, and
the report went that he possessed in full the Divine Wisdom. The great desire
which I had to study induced me to go to seek him in order to learn from him.
But this man also bad not received from the LordGi the ft , and a per fect
grace; because, although he forced himself to manifest unto me certain deep
Mysteries of the Holy Qabalah, he by no means arrived at the goal; and in his
Magic he did not in any way make use of the Wisdom of the Lord, but instead
availed himself of certain arts and superstitions Wodel and idof in latrous
nations, in part derive d from the Egyptians, together with images of the
Medes and of the Persians, with herbs of the Arabians, together with the power
of the Stars and Constellations; and, Wnally, he had drawn from every people
and nation, and even from the Christians, some diabolical Art. And in
everything the Spirits blinded him to such an extent, even while obeying him
in some ridiculous and inconsequent matter, that he actu ally believed that his
blindness and error were the Veritable Magic, and he therefore pushed no
further his research into the True and Sacred Magic. I also learned his
extravagant experiments, and for ten years did I remain buried in so great an
error, until that after the ten years I arrived in Egypt at the house of an Ancient
Sage who was called Abramelim, who put me into the true Path as I will
declare it unto thee hereafter, and be gave me better instruction and doctrine
than all the others; but this particular grace was granted me by the Almighty
Father of all Mercy, that is to sayAlmig, hty God , who little by little
The Sacred Magic
illuminated mine understanding and opened mine eyes to see and admire, to
contemplate, and sear ch out His Divine Wisdom, in such a manner that it
became possible unto me to further and further understand and comprehend
the Sacred Mystery by which I entered into the knowledge of the Holy Angels,
enjoying their sight and their sacred conversation, from whom at length I
received afterwards the foundation of the Veritable Magic, and how to
command and dominate the Evil Spirits. So that by way of conclusion unto
this chapter I cannot say that I have otherwise received the True Instruction
save from Abramelim and the True and Incorruptible Magic save from the
Holy Angels of God.
Of Abramelin the Mage
THE THIRD CHAPTER.
HAVE already said in the pr eceding chapter that shortly after the death of
my father, I attached myself unto the research of the True Wisdom, and of
, the Mystery of the Lord. Now in this chapter I will brieXy mention the
places and countries by whi ch I have passed in order to endeavour to learn
those things which are good. And I do this in order that it may serve thee for a
rule and example not to waste thy youth in petty and useless pursuits, like
little girls sitting round the Wreplace. For there is nothing more deplorable and
more unworthy in a man than Wtond himself ignorant in all circumstances.
He who worketh and travelleth learneth much and he who knoweth not how
to conduct and govern himself when far from his native land, will know still
less in his own house how to do so. I dwelt then, after the death of my father,
for four years with my brothers and sisters, andIstudied with care how to put
to a proWtable use what my father had left me after his death; and seeing that
my means were insYucient to counterbalance the expenses which I was
compelled to be at, after having set in order all myVairs and b a usiness as well
as my strength permitted; I set out, and I went into Vormatia to Mayence, in
order to Wnd there a very aged Rabbi named Moses, in the hope that I had
found in him that which I sought. As I have said in the preceding chapter, his
Science had no foundation such as that of the True Divine Wisdom. I
remained with him for four yea miserablyrs, wasting all that time there, and
persuading myself that I had learned all that I w ished to know, and I was only
thinking of returning to my paternal ho me, when I casually met a young man
of our sect, nameSamd uel, a native of Bohemia, whose manners and mode of
life showed me that he wished to live, walk, and die in the Way of the Lord
and in His Holy Law; and I contracted so stro ng a bond of friendship with
him that I showed him all my feelings and intentions. As he had resolved to
make a journey to Constantino ple, in order to there join a brother of his
father, and thence to pass into the Holy Land wherein our forefathers had
dwelt, and from the which for our very great errors and misdeeds we had been
chased and cast forth by God. H having soe willed it, the m oment that he
had made me acquainted with his design, I felt an extraordinary desire to
accompany him in his journey, and I believe that Almighty God wished by this
means to awaken me, for I could take no rest until the moment that we
mutually and reciprocally passed our word to each other and swore to make
the voyage together.
On the 13th day of Februar y, in the ye1397ar , we commenced our
journey, passing through Germany, Bohemia, Austria, and thence by Hungary
The Sacred Magic
and Greece unto Constantinople, where we remained two years, and I should
never have quitted it, had not death taken Samuel from me at length through a
sudden illness. Finding myself alone, a fresh desire for travel seized me, and so
much was my heart given thereto, that I kept wandering from one place to
another, until at length I arrived in Egypt, where constantly travelling for the
space of four years in one direction and another, the more I practised the
experiments of the magic of Rabbin Moses, the less did it please me. I pursued
my voyage towards our ancient country, whWere Ixed my r esidence for a year,
and neither saw nor heard of any other thing but misery, calamity, and
unhappiness. After this period of time, I there found a Christian who also was
travelling in order toWnd that which I was seeking also myself. Having made
an agreement together, we resolved to go into the desert parts of Arabia for the
search for that which we ardently desired; feeling sure that, as we had been
told, there were in those places many just and very learned men, who dwelt
there in order to be able to study without any hindrance, and to devote
themselves unto that Art for which we ourselves were seeking; but as we there
found nothing equivalent to the trouble we had taken, or which was worthy of
our attention, there came into my head the extravagant idea to advance no
farther, but to return to my own home. I communicated my intention to my
companion, but he for his part wished to follow out his enterprise and seek his
good fortune; so I prepared to return.
Of Abramelin the Mage
THE FOURTH CHAPTER
N my return journey I began toX reect on the time which I had lost in
travelling, and on the great expense which I had been at without any
2 return, and without having made any acquisition of that which I
wished for and which had caused me to undertake the voyage. I had, however,
taken the resolution of returning t o my home on quitting Arabia Deserta by
way of Palestine, and so into Egypt; and I was six months on the way. I at
length arrived at a little town called Arachi , situated on the bank of the Nile,
where I lodged with an old Je w named Aaron , where indeed I had alr eady
lodged before in my journey; and I communicated unto him my sentiments.
He asked me how I had succeeded, and whether I had found that which I
wished. I answered mournfully that I had done absolutely nothing, and I made
him an exact recital of the labours and troubles which I had undergone, and
my recital was accompanied by my tears which I could not help shedding in
abundance, so that I attracted the compassion of the old man, and he began to
try to comfort me by telling me that du ring my journey he had heard say that
in a desert place not far from the aforesaid towAran ofchi dwelt a very
learned and pious man whose name Awbaras melino , and he exhorted me
that as I had already done so much, not to fail to visit him, that perhaps the
Most Merciful God might regard me with pity, and grant me that which I
righteously wished for, It seemed t o me as though I was listening to a Voice,
not human but celestial, and I felt a joy in mine heart such as I could not
express; and I had neither rest nor intermission until Aaron found me a man
who conducted me to the nearest route, by which walking upWne sandon
during the space of three days and a half without seeing any human habitation
I at length arriv ed at the foot of a hill of no great height, and which was
entirely surrounded by trees. My Guide then said: – “In this small wood
dwelleth the man whom you seek;” and having showed me the direction to
take he wished to accompany me no further, and having taken his leave of me
he re turned home by the same route by which we had come, together with his
mule which had served to carry our food. Finding myself in this situation I
could think of no other thing to do than to submit myself to the help of the
Divine Providence by invoking His very holy Name, Who then granted unto
me His most holy Grace, for in turning my eyes in the afo rementioned
direction, I beheld coming towards me a venerable aged Man, who saluted me
in the Chaldean language in a loving manner, inviting me to go with him into
his habitation; the which courtesy I accepted with an extreme pleasure,
realising in that moment how great is the Providence of the Lord. The good
The Sacred Magic
old Man was very courteous to me and treated me very kindly, and during an
inWnitude of days he never spake unto me of any other matter than of the Fear
of God, exhorting me to lead ever a well-regulated life, and from time to time
warned me of certain errors which man commits through human frailty, and,
further, he made me understand that he detested the acquisition of riches and
goods which we were constantly employed in gaining in our towns through so
severe usury exacted from, and harm wrought to, our neighbour. He required
from me a v ery solemn and precise promise to change my manner of life, and
to live not according to our false dogmas, but in the Way and La w of the Lord.
The which promise I having ever after inviolably observed, and being later on
again among my relatives and other Jews, I passed among them for a wicked
and foolish man; but I said in myself: “Let the Will of God be done, and let
not respect of persons turn us aside from the right path, seeing that man is a
The aforesaid Abramelin, knowing the ardent desire which I had to
learn, he gave me two manuscript books, very similar in form unto these
which I now bequeath unto thee, O Lamech, m y son; but very obscure: and he
told me to copy them for myself with care, which I did, and carefully
examined both the one and the other. And he asked me if I had any money, I
answered unto him “Yes”. He said unto me that he required ten Xorgoinlden s,
which he must himself, according to the order which the Lord had given unto
him, distribute by way of alms among seventy-two poor persons, who were
obliged to repeat certain Psalms; and having kept the f east of Saturday, which
is the day of the Sabbath, he set out to gArao tcoh i , because it was requisite
that he should himself distribute the money. And he ordere d me to fast for
three days, that is to say, the Wednesday, Thursday, and Friday following;
contenting myself with only a single repast in the day, wherein was to be
neither blood nor dead things; also he commanded me to make this
commencement with exactness, and not to fail in the least thing, for in order
to operate well it is very necessary to begin well, and he instructed me to
repeat all the seve n psalms of David one single time in these three days; and
not to do or practise any servile operation. The day being come he set out, and
took with him the money which I had given him. I faithfully obeyed him,
executing from point to point that which he had ordered me to do. His return
was Wfteen days later, and being at last arriv ed he ordered me the day following
(which was a Tuesday), before the rising of the Sun, to make with great
humility and devotion a general confession of all m y life unto the Lord, with a
true and Wrm proposal and resolution to serve and fear Him otherwise than I
had done in the past, and to wish to live and die in His most Holy Law, and in
obedience unto Him. I performed my confession with all the attention and
Of Abramelin the Mage
exactitude necessary. It lasted until the going down of the Sun; and the day
following I presented myself unAbrto amelin, who with a smiling
countenance said unto me: “It is thus I would ever have you”. He then
conducted me into his own apartment where I took the two little manuscripts
which I had copied; and he asked of me whether tr uly, and without fear, I
wished for the Divine Science and for the True Magic. I answered unto him
that it was the only end and unique motive which had induced me to
undertake a so long and troublesome voyage, with the view of receiving this
special grace from the Lord. “And I,” Absaid ramelin, “trusting in the mercy
of the Lord, I grant and accord unto thee this Holy Science, which thou must
acquire in the manner which is prescribed unto thee in the two little
manuscript books, without omitting the least imaginable thing of their
contents; and not in any way to gloss or comment upon that which may be or
may not be, seeing that the Artist who hath made that work is the same God
Who from Nothingness hath created all things. T hou shalt in no way use this
Sacred Science toV oend the Great God, and to work ill unto thy neighbour;
thou shalt communicate it unto no living person whom thou dost not
thoroughly know by long practice and conversation, examining well whether
such a person really intendeth to wo rk for the Good or for the Evil. And if
thou shalt wish to grant it unto him, th ou shalt well observe and punctually,
the same fashion and manner, which I have made use of with thee. And if thou
doest otherwise, he who shall receive it shall draw no fruit therefrom. Keep
thyself as thou wouldst from a Serpent from selling this Science, and from
making merchandise of it; because the Grace of the Lord is given unto us free
and gratis, and we ought in no wise to sell the same. This Veri table Science
shall re main in thee and thy generation for the space of seventy ye-two ars,
and will not remain longer in our Sect. Let not thy curiosity push thee on to
understand the cause of this, bWugt ure to thyself that we are so good – that
our Sect hath become insupportable not onl y to the whole human race, but
even to God Himself !” I wished in receiving these two small manuscript
books to throw myself on my knees before him, but he rebuked me, saying
that we ought only to bend the knee before God.
I avow that these two boo wks ere so exactly written, that thou, O
Lamech my son, mayest see them after my death, and thou shalt thus
recognise how much respect I have for thee. I t i s t rue t hat before m y
departure I well read and studied them, and when I found anyYthing cult ordi
obscure I had recourse unto Abramelin, who with charity and patience
explained it unto me. Be ing thoroughly instr ucted, I took leave of him, and
having received his paternal blessing; a symbol which is not only in use among
the Christians, but which was also the custom with our forefathers; I also
The Sacred Magic
departed, and I took the route to Constantin ople, whither having arrived I fell
sick, and my malady lasted for the space of two months; but the Lord in His
Mercy delivered me therefrom, s o that I soon regained my strength, and
Wnding a vessel re ady to depart for Venice I embarked thereon, and I arrived
there, and having rested some days I set out to go unto Trieste, where having
landed, I took the road through the country of Dalmatia, and arrived at length
at my paternal home, where I lived among my relatives and my brothers.
Of Abramelin the Mage
THE FIFTH CHAPTER.
T is not suY cient to travel and journey abroad and see many lands, if one
does not draw some useful experience therefrom. Wherefore, in order to
, show unto thee a good example, I will in this chapter speak o f the
Mysteries of this Art which I discovered in one way and another while
travelling in the world, and also of the measure and understanding of their
various sciences; while, in the Sixth Chapter following, I will recount the
things which I have learned and seen with some among them, and whether in
actual practice I found them true or false. I have already before told you that
my Wrst Master had been the Rabbin Moses at Mayence, who was indeed a
good man, but entirely ignorant of the True Mystery and of the Veritable
Magic. He only devoted himself to certain superstitious secrets which he had
collected from various inWdels, and which were full of the nonsense and
foolishness of Pagans and Idolaters; to such an extent that the Good Angels
and Holy Spirits judged him unworthy of their visits and conversation; and
the Evil Spirits mocked him to a ridiculous extent. At times, indeed, they
spake to him voluntarily and by caprice, and obeyed him in matters vile,
profane, and of no account, in order the better to entrap, deceive and hinder
him from searching further for the true and certain Foundation of this Great
At Argentine I found a Christian called James, who was reputed as a
learned and very skilful man; but his Art was the Art of the juggler, or Cup
and Balls Player; and not that of the Magician.
In the town ofPr ague I found a wicked man named Antony , a ged
twenty-Wve years, who in truth showed me wonderful and supernatural things,
but may God preserve us from falling into so great an error, for the infamous
wretch avowed to me that he had made a Pact with Demthe on, and had given
himself over to him in body and in soul, and that he had renounced God and
all the Saints; while, on the other hand, the deceitfLevuialt han had promised
him forty years of life to do his pleasure. He made evVoerrty e, a s h e w as
obliged to by the Pact, to persuade me and drag me to the precipice of the
same error and misery; but at Wrst I kept myself apart from him, and at last I
took Xight. Unto this day do they sing in the streets of the terrible end which
befel him, may the Lord God of His Mercy preserve us from such a
misfortune. This should serve us as a mirror of warning to keep far from us all
evil undertakings and pernicious curiosity.
In Austria I found an inWnitude, but all were either ignorant, or like
unto the Bohemians.
The Sacred Magic
In the Kingdom of Hungary I found but persons knowing neither God
nor Devil, and who were worse than the beasts.
In Greece I found many wise and prudent men, but, however, all of
them were inWdels, among whom there were three who principally dwelt in
desert places, who showed unto me great things, such as how to raise tempests
in a moment, how to make the Sun appear in the night, how to stop the
course of rivers, and how to make night appear at mid-day, the whole by the
power of their enchantments, and by applying superstitious ceremonies.
Near Constantinople , in a place called Ephiha, there was a certain
man, who, instead of Enchantments, made use of certain numbers which he
wrote upon the earth; and by means of these he caused certain extravagant and
terrifying visions to appear; but in all these Arts there was no practical use, but
only the loss of soul and o f body, because all these only worked by particular
Pacts, which had no true foundation; also all these Arts demanded a very long
space of time, and they were very false, and when these men we re unsuccessful
they had always ready a thousand lies and excuses.
In the same City OfC onstantinople I found two men of our Law,
namely,S imon and the Rabbin Abrahame, whom we may class withRab bin
Moses Of Mayence.
In Egypt the Wrst time I found Wve persons who were esteemed and
reputed as wise men, among whom were four, namelyHoray, , Abimech,
Alcaon , and Orilach , who per formed their operations by the means of the
course of the Stars and of the Constellations, adding many Diabolical
Conjurations and impious and profane prayers, and performing the whole
with great diY culty. The Wfth, named Abimelu, operated by the means and
aid of Demons, to whom he prepared statues, and sacriWced, and thus they
served him with their abominable arts.
In Arabia they made use of plants, of herbs, and of stones as well precious
as comm on. The Divine Mercy inspired me to return thence, and led me t o
Abramelin, who was he who declared unto me the Secret, and opened unto
me the fountain and true source of the S acred Mystery, and of the Veritable
and Ancient Magic which God had given unto our forefathers.
Also at Paris I found a wise man called Joseph, who, having denied the
Christian faith, had made himself a Je w. This man truly practised Magic in the
same manner as Abramelin, but he was very far from arriving at perfection
therein; because God, Who is just, never granteth the perfect, veritable and
fundamental treasure unto those who deny Him; notwithstanding that in the
rest of their life they might be the most holy and perfect men in the world. I
am astonished when I consider the blindness of many pers ons who let
themselves be led by Evil Masters, who take pleasure in falsehood, and, we
Of Abramelin the Mage
may rather say, in the Demon himself; giving themselves over unto Sorceries
and Idolatries, one in one manner, another in another manner, with the result
of losing their souls. But the Tr uis soth great, the Devil is so deceitful and
malicious, and the World so frail and so infamous that I must admit that
things cannot be otherwise. Let us then open our eyes, and follow that w hich I
shall lay down in the following chapters; and let us not walk in another Path,
whether of the Devil, or of men, or of Books which boast of their Magic; for
in truth I declare unto thee that I had so great a quantity of such matters
written out with so much Art, that had I not had these ofAbram elin, I could
herein have given thee those. However, it is tr ue that just as there is only one
God, that not one of these Books is worth an ob Yolus. et with all this there
are men so blind that they buy them at exorbitant prices, and they lose their
money, their time, and their pains, and which is worse, very often their souls
The Sacred Magic
THE SIXTH CHAPTER.
HE Fear of the Lord is the True Wisdom, and he who hath it not can in
no way penetrate the True Secrets of Magic, and he but buildeth upon a
foundation of sand, and his building can in no way last. RabbinThe
Moses persuaded me to be wise, while he himself, with words which neither
he himself nor any other person understood, and with extravagant symbols
made bells to sound, and while with execrable conjurations he made appear in
glasses him who had committed a theft, and while he made a water causing an
old man to appear young (and that only for the space of two hours and no
longer). All the which things he indeed taught me, b ut the whole was but
vanity, low curiosity, and a pure deception ofDe the mon, leading to no useful
end imaginable, and tending to the loss of the Soul. And when I had the
Veritable Knowledge of the Sacred Magic, I both forgot them, and banished
them from mine heart.
That impious Bohemian, with the aid and assistance of his Associate,
performed astounding feats. He rendered himself invisible, he used tXy in o
the air, he used to enter through the keyholes into locked-up rooms, he knew
our greatest secrets, and once he told me things which God alone could know.
But his Art cost him too dear, for the Devil had made him swear in the Pact
that he would use all his secrets to the dishonour of God, and to the prejudice
of his neighbour. Ultimately his body was found dragged through the streets,
and his head without any tongue therein, lying in a drain. And this was all the
proWt he drew from his Diabolical Science and Magic.
In Austria I found an inWnitude of Magicians who only occupied
themselves in killing and maiming men, in putting discord among married
people, in causing divorces, in t ying witch-knots in osier or willow branches to
stop the Xow of milk in the breasts of nursing women, and similar inf amies.
But these miserable wretches had made a Pact with the Devil, and had become
his slaves, having sworn unto him that they would work without cessation to
destroy all living creatures. Some of these had two years (for their Pact) to run,
some three, and after that time they underwent the same fate as the B ohemian.
At Lintz I worked with a young woman, who one evening invited me to
go with her, assuring me that without any risk she would conduct me to a
place where I greatly desired toWnd myself. I allowed m yself to be persuaded
by her promises. She then gave unto me an unguent, with which I rubbed the
principal pulses of my feet and hands; the which she did also;W and at rst it
appeared to me that I was Xying in the air in the place which I wished, and
which I had in no way mentioned to her.
Of Abramelin the Mage
I pass over in silence and out of respect, that which I saw, which was
admirable, and appearing to myself to have remained there a long while, I felt
as if I were jus t awakening from a profound sleep, and I had great pain in my
head and deep melancholy. I turned round and saw that she was seated at my
side. She began to recount to me what she had seen, but that which I had seen
was entirely diVerent. I was, however, much astonished, because it appeared to
me as if I had been really and corporeally in the place, and ther e in reality to
have seen that which had happened. H owever, I asked her one day to go alone
to that same place, and to bring me back news of a friend whom I knew for
certain was distant 200 leagues. She promised to do so in the space of an hour.
She rubbed herself with the same ung uent, and I was very expectant to see her
Xy away; but she fell to the ground and remained there about three hours as if
she were dead, so that I began to think that she really was dead. At last she
began to stir like a person who is waking, then she rose to an upr , ight
position, and with much pleasure began to give me the account of her
expedition, saying that she had been in the place where my friend was, and all
that he was doing; the which was entirely contrary to his profession. Whence I
concluded that what she had just told me was a simple dream, and that this
unguent was a causer of a phantastic sleep; whereon she confessed to me that
this unguent had been given to her by the Devil.
All the Arts of the Greeks are Enchantments and Fascinations, and the
Demons hold them enchained in these accursed arts so that the Foundation of
the True Magic may be unknown to them which would render them more
powerful than they; and I was the moreW cormedn in this opinion because
their operations were of no practical use whatever, and caused injury unto him
who put them into practice, as in fact many of them avowed plainly to me,
when I had the True and Sacred Magic. There are also many operations which
they say are handed down from the Ancient Sibyls. There is an Art called
White and Black; another Angelical, Teatim ; in which I av ow that I have
seen orations so learned and beautiful, that had I not known the venom
therein hidden, I w ould have given them herein. I say all this because it is very
easy to him who is not constantly upon his guard to err.
One old scribbler of symbols gave me many enchantments which only
tended to work evil. He performed other operations by means of numbers,
which were all odd, and of a triple proportion, in no way similar to the other,
and for proof of this, he caused by such means in my presence a vWne treeery
which was near my house to fall to the ground, and all the leav es and fruits
were consumed in a very short time. And he told me that in Numbers there
was hidden a very Great Mystery, because that by the means of numbers one
can perform all the operati ons for friendships, riches, honours, and all sorts of
The Sacred Magic
things, good and evil; and he assured me that he had tried them, but that yet
some that he knew to be very true had not yet succeeded with him. With
regard to this particular, I found out the reason through the AbWise ramelin,
who told me that this came and depended from a Divine Ministry, that is to
say, from the Qabalah, and that without that, one could not succeed. All these
things have I beheld, and many others, and those who possessed these secrets
gave them to me out of friendship. I burned these recipes afterwards in the
house ofAb ramelin, they being absolutely things very far removed from the
Will of God, and contrary to the charity which we owe unto our neighbour.
Every learned and prudent man may fall if he be not defended and guided by
the Angel of the Lord, who aided me, and prevented me from falling into such
a state of wretchedness, and who led me undeserving from the mire of
darkness unto the Light of the Truth. I have known and felt the eVects of the
goodness of the Wise Abraha Melin , who of his own free will, and before I
had asked him so to do, accepted me for his disciple. And before that I had
declared my wish unto him he would accomplish aWnl myd ful desire; and all
that I wished to obtain from him he knew before I could open my mouth.
Also he recounted to me all that I had seen, do ne, Vand ered from the timesu
of my father's death down to this moment; and this in wo rds obscure and as it
were prophetic, which I did not then comprehend, but which I understood
later. He told me many things touching my good fortune, but, which was the
principal thing, he discovered to me the Source of the Veritable Qabalah, the
which according to our custom, I have in turn communicated unto thine elder
brother Joseph, after that he had fulWlled the requisite conditions without the
accomplishment of which the Qabalah and this Sacred Magic cannot be
exercised, and which I will recount in the two following books. Afterwards he
did manifest unto me the Regimen of the Mystery of that Sacred Magic which
was exercised and put into practice by our forefathers and progNoenitaho,rs,
Abraham, Jacob, Moses, David, and Solomon, among whom the last
misused it, and he received the punishment thereof during his life.
In the Second Book I will describe the whole faithfully and clearly, in
order that if the Lord God should wish to dispose of me before that thou shalt
have attained a competent age, thou shalt Wnd these three small manuscript
books as forming at the same time both an inestimable treasure and a faithful
master and teacher; because there are very many secrets in the Symbols of the
Third Book which I have seen made experiment of with mine own eyes by
Abramelim, and to be perfectly true, and which afterwards I myself have
performed. And after him I found no one who worked these things tr uly; and
although Joseph at Paris walked in the same Path, nevertheless God, as a just
judge, did not in any way wish to grant unto him the Sacred Magic in its
Of Abramelin the Mage
entirety, because he had despised the Christian Law. For it is an indubitable
and evident thing that he who is born Christian, Jew, Pagan, TuWdel, orrk, In
whatever religion it may be, can arrive at the perfection of this Work or Art
and become a Master, but he who hath abandoned his natural Law, and
embraced another religion opposed to his own, can never arrive at the summit
of this Sacred Science.
The Sacred Magic
THE SEVENTH CHAPTER.
OD, the Father of Mercy, having granted unto me the grace to return
safe and sound into my country; I paid unto Him according to my
' small power, some little portion of that which I owed Him; thanking
Him for so many beneWts which I had received from Him, and in particular
for the acquisition of the Qabalah which I had made at the house of
Abramelim. It now only remained for me to reduce to Practice this Sacred
Magic, but many things of importance and hindrances presented themselves;
among the which my marriage was one of the greatest. I therefore judged it
Wtting to defer putting it in practice, and a principal obstacle was the
inconvenience of the place in which I dwelt. I resolved to absent myself
suddenly, and go away into the Hercynian Forests, and there re main during
the time necessar y for this operation, and lead a so litary life. It was not
possible for me to do it sooner for many reasons and dangers of which latter I
ran a risk in that place, besides w hich it would be necessar y to leave my wife,
who was young and noenw ceinteF. inally, I resolved to follow the example of
Abramelin, and I divided my house into two par ts; I took another house at
rent, which I in part furnished, and I gave over to one of my uncles the care of
providing the necessaries of life and the needs ther eof. Meanwhile I with my
wife and a servant remained in my own house, and I began to accustom myself
to the solitary life, which it was to me extremely diY cult to support, because
of the melancholic humour which dominated me, and I lived thus till the
season of Easter which I celebrated with all the family according to custom.
Then Wrst, on the following day, in the Name and to the honour of God
Almighty the Creator of Heaven and of Earth, I commenced this holy
operation, and I continued it for Six Moons without omitting the slightest
detail, as thou wilt understand later. And the period of the Six Moons being
expired, the Lord granted unto me His Grace by His Mercy; according to the
promise made unto our forefathers, since while I was making m y prayer unto
Him He deigned to grant unto me the vision and apparition of His holy
Angels, together with which I experienced so great joy, consolation and
contentment of soul, that I could neither express it nor put it into writing.
And during the three days, while I was enjoying this sweet and delightful
presence with an indicible contentment, my holy Angel, whom God the Most
Merciful had destined from my creation for my Guardian, spake unto me with
the greatest goodness and aVection; who not only manifested unto me the
Veritable Magic, but even made easier for me the means of obtaining it. He
conWrmed as being true the Symbols of the Qabalah which I had received from
Of Abramelin the Mage
Abramelin; and he gave me the fundamental means by which I could have an
inWnitude of others in my operations according to my pleasure, assuring me
that he would instruct me fully thereon. ( These Symbols are all like those of
the Third Book.) He gave me further very useful advice and admonition, such
as an Angel could give; how I should govern myself the following days with the
Evil Spirits so as to constrain them to obey me; the which I duly followed out
fulWlling always from point to point his instructions very faithfully, and by the
Grace of God I constrained them to obey me and to appear in the place
destined for this operation; and they obligated themselves to obey me, and to
be subject unto me. And since then even until now, without Vending Go od
and the Holy Angels I have held them in my power and command, always
assisted by the power of God and of His Holy Angels. And this with so great a
prosperity of our house, that I confess that I held myself ba ck from the vast
riches which I could have accumulated; although I possess enough to be
counted among the number of the rich, as tho u wilt know when thou shalt be
more advanced in age. May the Grace of the Lord, and the defence and
protection of His Holy Angels never then depart from me, Abraham, nor
from my two sons Joseph and Lamech; nor from all those who by your means
and by the Will of God, shall receive this operation! So be it!
The Sacred Magic
THE EIGHTH CHAPTER.
N order to show that Man ought to make use of the good things of the
Lord by applying them unto a good end, that is to say, unto His honour
, and glory, both for his own use and that of his neighbour; I will describe in
a few words in this present chapter many and the most considerable operations
which I have carried out; and the which, with the aid of the All-Powerful Lord
and of the Holy Angels, by the means of this Art I have easily conducted unto
the desired end. And I write not this descripti on in any way to vaunt myself,
nor out of vain glory, the which would be a great sin against God, because it is
He Who bath done the whole, and not I; but only do I write this that it ma y
serve for instruction unto others, so that they may know wherein they ought
to avail themselves of this Art, as also that they ma y use it to the honour of
Him Who hath given this wisdom unto men, and gl orify Him; and in order
that each one may know how great and inexhaustible are the treasure s of the
Lord, and render unto Him particular thanks for so precious a gift. And
especially (do I thank Him) for having granted unto me, who am but a little
worm of Earth, throu gh the means of Abramelin the power to give and
communicate unto others this Sacred Science. After my death a book will be
found, which I commenced to write at the time when I was beginning t o put
in practice this Art, which, reckoning the number of the years, 14was 09, in
until to-day on which I am arrived at the 96th year of mine age, with all
honour and augmentation of fortune; and in this boo k can be re ad in detail
even to the very least thing which I have done. But here, as I have aforesaid, I
will describe only the most remarkable.
Up till now I have healed of persons of all conditions, bewitched unto
death, no less than 8413, and belonging unto all religions, without making an
exception in any case.
I gave unto mine EmperSor igismond, a very clement Prince, a Familiar
Spirit of the Second Hierarchy, even as he commanded me, and he availed
himself of its services with prudence. He wished also to possess the secret of
the whole operation, but as I was warned by the L ord that it was not His Will,
he contented himself with what was permitted, not as Emperor, but as a
private person; and I even by means of mine Art facilitated his marriage with
his wife; and I caused him to overcome the grYeat culties which di opposed his
I delivered also the CounFrt ederick by the means of20 00 artiWcial
cavalry (the which I by mine Art caused to appear according unto the tenor of
the Twenty-ninth Chapter of the Third Book here following), free out of the
Of Abramelin the Mage
hands of the Duke Leopold of Saxonia; the which Count Frederick without
me would have lost both his own life, and his estate as well (which latter
would not have descended) unto his heirs.
Unto the Bishop Of Our City also, I showed the betrayal of his
government at Orembergh, one year before the same occurred; and I say no
more concerning this because he is an Ecclesiastic passing over in silence all
that I have further done to render unto him service.
The Count Of Varvich was delivered by me from prison in England
the night before he was to have been beheaded.
I aided the Xight of the Duke, and of his Pope John, from the Council
of Constance, who would otherwise have fallen into the hands of the enraged
Emperor; and the latter having asked me to predict unto him which one of the
two Popes, John XXIII. and Martin V., should gain in the end, my prophecy
was veriWed; that fortune befalling which I had predicted unto him at
At the time when I was lodged at the house oDuf the ke Of Bavaria,
my Lord, for matters of the greatest importance; the door of my room was
forced, and I had the value of83,00 0 Hungarian pieces stolen from me in
jewels and money. As soon as I re turned, the thief (although he was a Bishop !)
was forced to himself bring it back to me in person and to return with his own
hands to me the money, jewels, and account books, and to give me the
principal reasons which had forced him to commit the theft, rather than any
Six months ago I did write unto the Grecian Emperor , and I w arned
him that the Vaairs of his Empire were in a very bad condition, and that his
Empire itself was on the brink of ru unless he could appease the Anger in, of
God. As there only re maineth unto me but a little while to live, those who
remain after me will receive the news , of the result of this prophecy.
The Operation of the thir teenth chapter of the Second Book, I have
twice per formed; once in the house of Savo and anonia; ther time in the
Marquisate Of Magdeburgh , and I was the cause that their estates were
handed down unto their children.
Now when once the faculty of being able to avail oneself of the Sacred
Magic hath been obtained, it is permissible to demand from the Angel a sum
of coined money proportionate unto thy birth, quality and capacity, the which
without diY culty will be granted unto thee. Such money is taken f rom the
Hidden Treasures. It is, however, necessary to note that in all Treasures one is
allowed to take the Wfth part, God permitting the same, although some
braggart chatterers do say that there be an inWnitude hereof which be
destined and reserved unto Anti-Christ, I do not for a moment say that this
The Sacred Magic
may not be true; but undoubtedly from the same Treasures one may also take
the Wfth part. There are yet more which be destined unto others. Mine own
particular treasure was assigned unto me at Herbipo and I perlis; formed the
Operation of the eighth chapter of the Third Book; it was not in any way
guarded, and was ve ry ancient. It was of gold, which had never been struck
into ingots; and which I afterwards caused to be beaten out and converted into
its equivalent weight of golden Xorins, by the Spirits; the which was done in a
few hours; (and I did this operation seeing that) mine own possessions were
fe w and of little worth; and so poor was I that in order to marry a person who
had a considerable dowry, I was forced to make use of mine Art, and I
employed the Fourth Sign of the Third Book and the Third of Sign the
nineteenth chapter; and I married my cousin w40,ith 000 goldenX orins as a
dowry, the which sum served as a cover to my fortune.
All the Signs which ar e in the Eighteenth Chapter have been made use
of by me so many times that I could not count them. However, they are all
given in the Book already mentioned.
I made great and wonderful experiments with the S igns of the seco nd
and eighth chapters of the Third Book. The First Si of thgn eW rst chapter of
the Third Book is the most perfect.
It is necessary to be prompt and adroit in all these operations, seeing that
in the things which belong unto God we can easily commit still greater errors
than those into which Solomon fell.
All these Signs have I worked with great case and pleasure, and with very
great utility (unto myself and others). All these operations and others in
inWnite number have I performed by the Signs which be in the Third Book,
and never have I failed in attaining mine end, I have always been obeyed (by
the Spirits), and everything hath succeeded with me because I have myself
obeyed the Commandments of God. Also I have from point to point followed
out that which mine Angel hath cou nselled and prescribed unto me; following
out also exactly that which Abra-Melin had taught me, the which is the
same that I shall write in the Two following Books, and which I shall
exemplify and explain more clearly; because the instr uctions which I received,
although in very obscure words and Hieroglyphics, have caused me t o attain
mine object, and have never permitted me to err and fall into pagan, strange,
and superstitious idolatries; I being always kept in the Way of the Lord, Who
is the True, the Only, the Infallible End, for arriving at the possession of this
Of Abramelin the Mage
THE NINTH CHAPTER.
HE infamous Belial hath no other desire than that of obtaining the
power of hiding and obscuring the True Divine Wisdom, so that he
7 may have more means of blinding simple men and of leading them by
the nose; so that they may always remain in their simplicity, and in their error,
and that they may not discover the Way which leadeth unto the True Wisdom;
seeing that otherwise it is certain that both he and his Kingdom would remain
bound and that he would lose the title which he giveth himself of “Prince of
this World,” having become the slave of man. This is wherefore he seeketh to
annul and destroy utterly this Sacred Wisdom. I, however, do pray all and
singular to be upon their guard, and in no way to despise the Way and
Wisdom of the Lord, nor to allow themselves to be seduced Deby mthe on
and his adherents; for he is a liar and will be so eternally; and may the Truth
for ever Xourish; for in following out and obeying with Wdelity that which I
have written in these Three Books, not only shall we arrive at the desired end,
but we shall sensibly know and feel the Grace of the Lord, and the actual
assistance of His Holy Angels, who take an incredible pleasure in seeing that
they are obeyed and that you intend to follow out the Commandments of
God, and that their instructions are observed. Such then are the particular
points upon which I insist.
This Wisdom hath its f oundation in the High and Holy Qabalah which
is not granted unto any other than unto the First-Born, even as God hath
ordained, and as it was observed by our predecessors. Thence arose the
diVerence, and the truck or exchange between Jacob and Esau; the
primogeniture being the Qabalah, which is much nobler and greater than the
Sacred Magic. And by the Qabalah we can arrive at the Sacred Magic, but by
the latter we cannot have the Qabalah. Unto the Child of a Servant, or of an
Adulterer, the Qabalah is not granted, but only unto a Legitimate Child; as
occurred in the case of Isaac and Ishmael; but the Sacred Wisdom through
the Mercy of God all can acquire, provided that they walk in the right Path;
and each one should content himself with the Gift and Grace of the Lord. And
this must not be done out of curiosity, and with extravagant and ridiculous
scruples, wishing to know and understand more than is right; seeing that
temerity is certainly punished by God, Who then permitteth him who is
presumptuous not only to be t urned aside out of the True Way by the Second
Causes, but also the Demon hath power over him, and he ruineth and
exterminateth him in such a manner, that we can only say that he himself is
the sole cause of his own ruin and miser y. It is certain that the OSerpenld t
will attempt to contaminate the present Book with his venom, and even to
The Sacred Magic
destroy and lose it utterly, but O Lamech! as a faithful father I entreat thee by
the True God Who hath created thee and all things, and I entr eat every other
person who by thy means shall receive this method of operating, not to be
induced or persuaded to have any other sentiment or opinion, or to believe the
contrary. Pray unto God and ask Him for His assistance, and place all thy
conWdence in Him alone. And although thou canst not have the
understanding of the Qabalah, nevertheless the Holy Guardian Angels at the
end of the Six Moons or Month ws ill manifest unto thee that which is
suY cient for the possession of this Sacred Magic.
Wherefore all the Signs and Symbols given in the Third Book, are written
with Letters of the Fourth Hierarchy; but the Mysterious Words wherein
consisteth the Secret have their origin in and are drawn fr om the Hebre w,
Latin, Greek, Chaldean, Persian, and Arabian languages by a singular Mystery
and according unto the Will of the Most Wise Architect and Fabricator of the
Universe, Who alone dominateth and governeth it by His All-Power; all the
Monarchies and Kingdoms of the World are submitted unto HWinites In
Power, and unto this Sacred Magic and Divine Wisdom.
Of Abramelin the Mage
THE TENTH CHAPTER.
T being understood that in this operation we have to do with a Great and
Powe rful Enemy, whom through our own weakness and human strength or
, science we cannot resist without particular aid and assistance from the Holy
Angels, and from the Lord of the Good Spirits; it is necessary that each one
should always have God before his eyes, and in noV wenad Hy oim. On the
other hand, he must always be upon his guard, and abstain as from a mortal
sin fromX attering, obeying, regarding, or having respect toDe the mon, and
to his Viperine Race; neither must he submit himself unto him in the slightest
thing, for that would be his ruin and the fatal loss of his soul. As it happened
unto all the seed descended frNooma h, Lot, Ishmael , and others who did
possess the blessed land (before our forefathers) who inherited this Wisdom
from father to s on, from family to family; but in the course of time having lent
an ear unto the Treacherous Enemy, they let themselves be turned away from
the Veritable Path, and did lose the True Science which they had received from
God by the means of their fathers, and gave themselves over unto Superstitious
Sciences, and unto Diabolical Enchantments, and unto Abominable Idolatries,
the which was the cause that thereafter God did chastise them, them,defy
and chase them from their country; and did introduce in their stead our
predecessors; from which same errors again later came the cause of our present
misery and servitude, the which will last even unto the end of the world; since
they in no wa y wished to know the Gift which God had given unto them, but
instead abandoned it to embrace and follow the deceits of the Demon.
This is wherefore each one should take care to submit himself unto him
neither by acts, nor by words, nor by thoughts, because he is so adroit and
prompt that he can seize one unexpectedl y; just as a Spider may take a Bird.
Let that miserable B ohemian and the others whom I have before mentioned,
serve thee for an example to avoid (eve n as they did unto me).
In the commencement of the Operation there appeareth a Man of
Majestic Appearance, who with great aVability doth promise unto thee
marvellous things. Consider all this as pu re vanity, for without the permission
of God he can give nothing; but he will do it unto the damage and prejudice,
ruin and eternal damnation of whomsoever putteth faith in him, and believeth
in him; as we may see in the Holy Scripture in the matter Of Pharaoh and his
adherents, the which despised the Veritable and certain WisdoMomses o fand
Aaron , and were in the beginning backed u p by the Devil who showe d them
by the means of Enchantments that he co uld both do and put in practice all
the works of the aforesaid holy men, whence he ultimately did reduce them to
The Sacred Magic
such a condition of obstinacy and blindness, that with out perceiving their own
error and the deceit of the Demon, they were cruelly chastised by God with
divers plagues, and were at last all drowned in the Red Sea. This is wherefore
in conclusion I say unto thee in fe w words, that we must rely upon God alone,
and put all our coWndence in Him.
Of Abramelin the Mage
THE ELEVENTH CHAPTER.
OD be my witness that I have not learned this Science o ut of
curiosity, nor in order to avail myself of it for an evil purpose, but
' rather to use it for the honour and glory of fmyor mine , own use,
and for that of my neighbour; and I have never wished to employ it for vain
and vile things, but I have always laboured with all my strength to aid all
creatures, friends and enemies, faithful and unfaithful, as w ell the one as the
other, with a perfect will and a good heart, and I have also made use of it for
I have before cited certain examples in order to show unto thee that God
Almighty doth not in any way grant the Art or the Science unto a person in
order that he may use it for himself alone, but in order that he may provide for
the needs of others, and of those who do not possess this Sacred Science. This
is why I pray every one to follow mine example, and if he doe th otherwise the
Malediction of the Lord will fall u pon him, and as for myself I shall be
excusable and innocent before God, and before all men.
In the Third Book there will be found a very beautiful gar the like den, of
which assure dly no one hath ever made, and which n o King nor Emperor hath
ever possessed. He who shall wish to be as an industrious Bee therein, can
there suck the honey which it containeth in abu ndance; but if he shall
maliciously wish to transform himself into a Spider, he can also draw poison
from thence. God, however, accordeth and giveth His Grace, not unto the
Evil, but unto the Good; and if it seeme th unto thee that some chapters of the
Third Book can be rather applied unto Evil and unto the hurt of our
neighbour, than unto a useful end; each one shall know that I have so placed
them, in order that we may understand that this Science can be applied alike
for Evil or for Good, as I will show thee more fully in the other Books. We
must then study toX ee the Evil and to obtain all the Forces of Good. He who
shall act thus all the days of his life shall have the succour and assistance of the
faithful, benign and holy Angels; and he who shall use it for Evil shall be
abandoned by the same Angels, and shall be in the po wer of the Treacherous
Enemy, who never faileth to obey the commands of such an one to work Evil,
in order to render him his slave. It is necessary to have as a general r ule and
maxim which never faileth, that whenever thou shalt see a man Wlled with an
extraordinary desire to procure this operation for himself, if thou wishest to
give it unto him, it is necessary to test his sincerity and his intentions, and
delay him, according to the instructions which I give unto thee in these three
Books. And if he seeketh to obtain it by indiscreet meth ods, and sayeth unto
The Sacred Magic
thee that this operation may be true or not true, feigning doubts in order to
compel thee to give it unto him, or that he maketh use of other stratagem s,
thou mayest then conclude that such a man walketh not in the Way of the
Lord. If any person wisheth it in a way opposed to that which God employeth
to grant it, this would be presumptuous.
And if any pers on seeketh to obtain it not for himself, (but for either) a
child or a relative, who is not such as he should be who receiveth so great a
treasure; he who shall grant it unto him shall be culpable of a great evil, and
shall himself lose the Grace and Wisdom of the Lord, and shall depriv e his
heirs of the same eternally.
If a man of evil life, whom one shall feel by means of this Sacred Science
will persist in his evil w ay of life, shall come unto thee to seek this Sacred
Science, it is probable that such a man d oth not desire to use it for good and in
a right intention, but that having received it, he will use it for evil. I have also
in such case myself, however, seen and felt that God, Who penetrateth the
secret of our hearts, hath put by indirect means obstacles in the way of such an
one's success, causing Ydiculties to arise of one kind and another. So that he
who at the Wrst wisheth to possess this Science in order to use it against his
neighbour, and to co mmit all sorts of abominations, manifesteth himself as an
unworthy person unto him who had resolved to give it unto him.
Shun Commerce, and the converse of those who actually in the search for
this Science shall do and say all things which tend to Evil; seeing that such
men can become the Enchanters of the Devil. Thou shalt know the rest
hereafter in the other Books. Here I am very prolix upon this point, and I am
exaggerating much, because it is certain that once the Operation is given in
due form, it is an Irrevocable Act .
But if, on the other hand, after an exact examination and inquisition thou
shalt Wnd a person tranquil and sincere, thou must aid him, because God Who
hath aided thee wisheth also to aid him; unto this end hath He put into thine
hands this Sacred Science.
Thou must make every eVort to procure peace amongst those who are at
discord, and sworn enemies among themselves; and it is imperativ e to do good
unto every one, this being the sole and true means of rendering favourable
unto thee, God, the Angels, and Men; and of making the Demon thy slave,
and obedient in all and through all. And such an one shall pass the rest of his
life with a good and right conscience, in honour and peace, with contentment,
and useful unto all beings. I entreat those who shall be possessors of a so great
treasure to employ it in the proper manner, and never to cast it before swine.
Thou shalt use it for thysel f, O Lamech, my son, but of the fruit which
thou shalt draw therefrom, thou shalt make partakers those who have need,
Of Abramelin the Mage
and the more thou shalt give, the more shall thy means increase. The same
shall happen unto him to whom thou shalt give it.
In these regions and countries we are slaves, and justlZ icted fory a our
sins and those of our fathers; however, we ought to serve the Lord in the best
manner which shall be possible unto us.
And by such an one shall the Treasure be kept secret, and shall be given
unto his heirs as far as he can, being ware of disinheriting them in order to give
it unto others, and of causing it to fall into the hands of the IWdels, n or of
rendering the Wicked possessors thereof.
The Sacred Magic
THE TWELFTH CHAPTER.
INE intention was in no way to be so prolix in this First Book; but
what will not paternal love do? and the importance of the matter
0 permitteth it.
Let each one who will carry out this glorious enterprise rest in peace and
surety, because in these Three Books is comprised all that can be necessary for
this operation. For I have written it with much care, attention, and exactitude;
so that there is no phrase which doth not give thee some instruction or advice.
However, I pray such an one for the love of God, Who reigneth and will reign
eternally, to commence no operation unless beforehand for the space of Six
Months he hath read and re-read this Book with care and attention,
considering all points in detail; fo r I am more than sure that he will not
encounter any doubtful matter which he will not be able to solve himself, but
further day by day will he assume unto himself a great and ardent desire,
pleasure, and will, to undertake this so glorious operati on; the which can be
eVected by any person of any religion soev prero, vided, however, that during
the Six Moons he bath not committed any sin against the Law and
Commandments of God.
Now it remaineth unto me, O Lamech, my son, to show unto thee the
marks of my extreme paternal tenderness, by giving thee two principal pieces
of advice, by the means of which, and observing all the other particulars which
I shall describe, thou (and any person unto whom thou shalt accord this
Sacred Science) mayest indubitably arrive at the perfection of this same
Wisdom. It is necessar y, however, to understand that many have undertaken
this operation; and that some have obtained their wish; but that there are
others who have not succeeded, and the reason of this bath been because their
Good Angel hath not appeared unto them in the day of the Conjuration, their
Angel being by its nature Amphitero because thn, e Angelic nature Verdieth to
so great an extent from that of men, that no understanding nor science could
express or describe it, as regardeth that great purity wherewith bethey
I do not wish that thou, Lamech, my son, and thy successor, and friends,
should be depriv ed of a so great treasure. I in no way wish to abandon thee in
so essential a matter. The other point is the Psalm which I will tell thee also;
and though thou givest the operation unto another person, although he be a
friend, thou shalt in no wise communicate this unto him, because this Psalm is
the preservative against all those to whom thou shalt have given the Holy
Magic, should they wish to make use of it against thee; and thou shalt be able
Of Abramelin the Mage
thyself to make excellent use of it against them. This was granted by the Lord
unto David for his own preservation.
For theW rst point: the day being come when it is necessary to perform the
Orations, Prayers, and Convocations of thy Guardian Angel, thou shalt have a
little Child of the age of six, seven, or eight years at the most, who shall be
clothed in white, the which child thou shalt have washed from head to foot,
and thou shalt place upon his forehead a v eil of white silk vWne andery
transparent, which covereth the forehead even unto the eyes; and upon the veil
it is necessary to write beforehand in gold with a brush a certain Sign made
and marked in the manner and o rder as it will be shown in the Third Book;
the which doth serve to conciliate and to give grace unto the mortal and
human creature to behold the face of the Angel. He who operateth shall do the
same thing, but upon a veil of black silk, and shall put it on in the same
manner as the Child. After this thou shalt make the Child enter into the
Oratory and thou shalt cause him to place the Wre and the perfume in the
censer, then he shall kneel before the Altar; and he who per formeth the
operation shall be at the doo r and prostrate upon the ground, making his
Oration, and supplicating his Holy Angel that he will deign to appear and
show himself unto this innocent being, giving unto him another Sign if it be
necessary in order to see him himself on the two following days.
It is requisite that he who shall operate shall take heed to in no wise
regard the Altar, but having his face towards the ground let him continue his
Orations, and as soon as the child shall have seen the Angel thou shalt
command him to tell thee, and to look upon the Altar and take the lamen or
plate of silver which th ou shalt have placed there for this purpose, in order to
bring it unto thee if it be ne cessary, and whatever other thing the Holy Angel
shall have written thereon, wherewith thou oughtest to work on the two
following days. The which being done he will disappear. Which being care fully
done, the Child will tell thee (for this, it is necessary to have instructed him
beforehand), and thou shalt command him to bring unto thee the little plate,
by the which when thou hast received it thou shalt know what the Angel hath
ordered thee to do. And thou shalt cause it to be replaced upon the Altar, and
thou shalt quit the Oratory, thou shalt close it, and thou shalt in no wise enter
therein during the Wrst day, and thou shalt be able to send away the Child.
And he who shall per form the Operation shall prepare himself during the rest
of the day for the morrow following, to enjoy the admirable presence of the
Holy Guardian Angel, in o rder t o obtain the end so earnestly desired, and
which shall not fail thee if thou followest the Path which He shall show unto
thee. And these two Signs are the Key of the whole Operation. Unto the Glory
of the Most Holy Name of God and of His Holy Angels!
The Sacred MagicEND OF THE FIRST BOOK.
Of Abramelin the Mage
Footnotes to book one
Des exemples et des circonstances.
I consider this a truer orthography of the word than the usual rendering of “Cabala”.
This is identical with the oriental doctrine that Ignorance is itself evil and unhappiness.
Yet the true Qabalah is undoubtedly derived from the Egyptian and Eastern Wisdom.
I.e. from the Angels.
This name is spelt “Abramelin” in some places and “Abramelim” in others. I have consequently
carefully in all cases put the orthography as it there occurs in the MS.
“Vormatie”; that is to say, the district under the government of the town of Worms called in Latin
In the previous chapter he says that he remained in this path of study for ten years.
Thus spelt here.
Aaron the Jew.
The Qabalistical reader will at once remark the symbolism of the numbers “ten” and “seventy-two”
the Wrst being the Number of the Sephiroth, and the second that of the Schemahamphorasch. But as
many readers may be ignorant of the meaning and reference of these terms' I wiXy explll bariien them.
The Ten Sephiroth are the most abstract ideas and conceptions of the ten numbers of the ordinary
Decimal Scale, and are employed in the Qabalah as an ideal means of explainiVnerg enthte di
Emanations or Attributes of the Deity. It was thus that Pythagoras employed the abstract ideas of
Numbers as a means of metaphysical instruction. The Schemahamphorasch or “Divided Name” is a
Qabalistical method of investigating the natures of the Name of four letters I H V H ( Jehovah), which
is consi dered to contain all the Forces of Nature. There are in the Book of Exodus three verses in the
fourteenth chapter, describing the pillarWs of re and of cloud forming a defence unto the children of
Israel against the Egyptians. Each of these three verses consists in the Hebrew of seventy-two letters,
and by writing them in a cer tain manner one above another, seventy-two columns of three letters each
are obtained; each column is then treated as a Name of Three Letters, and the explanation of these is
sought for in certain verses of the Psalms which contain these Names; and these latter would be the
verses of the Psalms alluded to in the text, which the seventy-two poor persons were told to recite.
This would not necessarily exclude eggs or milk.
So in the MS.
Note again the number of seventy-two.
This is evidently said ironically.
He probably means the copies he himse lf had been ordered by Abramelin to make, and not the
“Et tu connoiteras la deference dont je me sers avec toy.”
The Sacred Magic
Mistères, evidently a slip for Maistres, Masters.
A coin of base money formerly in use, its value being about a halfpenny.
I.e. Antony, of whom he makes mention in the preceding chapter.
? the Book “Ambrosius”.
Evidently the man mentioned in Chapter V., as living at Ephiha, near Constantinople. The word I
have rendered by “scribbler of symbogrls” iifas.s
So written here in the MS.
Thus spelt here.
Many Occultists will doubtless not be of this opinion. It is one thing to simply quit one debased and
materialised form or sect of religion for another, which is perhaps little if any better; and quite another
thing to seek out the true religion which is at the basis of all, and which could not be entirely true,
were it not free from Sect.
D'embrasser le parti d'Abramel. in
Probably meaning “household”.
As this MS. bears the date of 1458, Abraham must have been born in 1362, and was consequently
47 years old in 1409.
Sigismond, Emperor of Germany,was born the 14th February, 1368, and died at ZnaTm on the 9th
December, 1437. Son of the Emperor Charles IV. and of Anne o f Silesia, he received an excellent
education. At ten years of age his father gave him the Margravate of Brandenburg, and two years later
he was betrothed to Mary, the daughter of Louis the Great of Hungary, whom he afterwards married.
He was nominated by his father-in-law his successor on the throne of Poland. But the nobles preferred
Ladislaus, the nephew of Casimir the Great. However, in 1386, he took possession of Hungary,
repulse d the Poles, overcame the rebellious nobles; and then marched against the Wallachians and
Turks, but he was beaten, and later, notwithstanding the help of France and England, he lost the
Battle of Nicopolis in 1396, He escaped on board a vessel in the Black Sea, and for eighteen months
was a fugitive from his Kingdom; and at the moment of his re-entering Hungary he was made
prisoner by the discontented nobles, and shut up in the citadel of Ziklos. Escaping thence into
Bohemia, he, however, reconquered his throne, and in 1410 was raised to the Empire by one party
among the Electors, while Josse, Marquis of Moravia, and Wenceslaus were elected by other factions.
A remarkable coincidence, seei ng that at this moment when three Emperors possessed the Empire, the
Papacy had also three Popes, viz.: John XXIII. (Balthazar Cossa), a Neapolitan; Gregory XII. (Ange
Conrario), a Venetian; and Benedict XIII. (Pierre de Lune), a Spaniard. The death of Josse, and the
resignation of Wenceslaus, left Sigismond sole master of the Empire. After having received the Silver
Crown at Aix-la-Chapelle in 1414, he went to preside at the Council of Constance, where John Huss
was condemned, notwithstanding the safe conduct which he had obtained from the Emperor. He
endeavoured to end the dVeriences between the Roman and Greek Churches, visite d France and
England under pretext of reconciling Charles VI. and Henry V., but, as some say, in order to form a
league with the latter against France, so as to recover the ancient Kingdom of Arles. The death of his
brother, Wenceslaus, in 1409, rendered him Master of Boheinia, at the moment when the revolt of the
Hussites was at its height. He commenced a war of extermination against the m, but was defeated by
Ziska in 1420, and a war Woftf een years' duration ensued. In 1431 whilst he was being crowned King
Of Abramelin the Mage
of Italy at Milan, his troops experienced such severe defeats that he was forced to concede
advantageous terms to the rebels. But dissensions arose among them, and SigismWteod nd proby this
to comple tely crush them at length and make Bohemia submit. He reigned twenty-seven years as
Emperor of Germany, eighteen years as King of BohemiaW,ft ay-nond e years as King of Hungary. His
second wife, Barbe, has been called by some, the Messalina of Germany.
Frederick I., surnamed the Quarreller, Duke and Elector of Saxony, was born at Altenburg in 1369,
and died in 1428. He was son of the Landgrave and Margrave Frederick the Severe, and of Catherine,
Countess of Hermeberg. At only four years of age, Frederick had been betrothed to Anne, daughter of
the Emperor Charles IV., later on he had serious disputes concerning this matter with the Emperor
Wenceslaus (the brother of Anne), who had disposed of her hand to another, but who ultimately
consented, in 1397, to pay Frederick a considerable sum by way of damages. In 1388 he fought as ally
of the Burgrave of Nure mberg in the war of the German towns; and gained his knightly sp urs in 1391,
in the war which he, in concert with the Teutonic Knights, waged against the Lithuanians. Next, he
fought against Wenceslaus. He married Catherine of Brunswick in 1402, and after various wars and
quarrels, the University of Leipzig was founded in 1409. The indefatigable activity which this Prince
displayed from 1420 against the movements of the Hussites, who were directly menacing his
possessions, pointed him out as a valuable auxiliary to the Emperor Sigismond, who was then in a very
critical position. In order to assure himseWlf denitely of the alliance of Frederick the Quarreller, the
Emperor conferred upon him the Electorate and Duchy of Saxony; but the former could not long
enjoy his new found dignities in peace, for the Emperor shifted the whole weight of the war with the
Hussites on to his shoulders. As the other German Princes did not respond readily to the Elector's
appeal, the latter had the misfortune to lose the greater part of his Army near Brux in 1425. But his
wife, Catherine, summoned the whole of Catholic Germany to unite in a Crusade against the
innovating Hussites; while 20,000 strange and foreign Warriors came unexpectedly to range
themselves under the Standard of Frederick. It is to be noted that Abraham the Jew putsWcia thle Arti
Cavalry he supplied at 2000 (though this may easily be a slip for 20,000) and rumour would of course
soon magnify the number. But the Elector was at length defeated at the disastrous battle of Aussig in
1426, where the élite of the German Warriors fell. The fo llowing year again witnessed a fresh defeat of
the Elector, and the chagrin which this excited, ultimately led to his death. He was succeeded by his
son, Frederick II., called “the Good” born in 1411, who began to reign in 1428, and died in 1464 (see
The same ambiguity exists in the French as in the translation, as to whether it is Abraham or the
Bishop who passes over the matter in sileEnce. t je n'en dis pas davantage acause quil est un eclesiastique
passant sous silence ceque joy fait deplus pour luy re nd(I prre sereservivce.e the orthography of the French
By “Count of Varvich” Abraham evidently means “Count of Warwick” as throughout the MS. a “w”
is never used, but always a “v”, wherever the former occurs in a proper name. This Count of Warwick
is probably Henri de Beauchamp, the brother-in-law of Warwick the “King-Maker” and son of that
Richard de Beauchamp, so infamous for his instrumentality in bringing about the torture and burning
of the heroic Joan of Arc. Henri de Beauchamp wWarsst de at prived of his goods by Henry VI.; but in
The Sacred Magic
1444 that Monarch created him Duke of Warwick, and later, King of the islands of Wight, Jersey, and
Guernsey. He did not long survive to enjoy these honDictour.s ( Larouss).e
Probably Albert V. of Austria.
Pope John XXIII. (Balthazar Cossa), Pope from 1410 to 1415, was born at Naples. He had been a
corsair in his youth, and atWrs t, after his entry into holy orders, was only notable for his debauches,
his exactions, and his violence. Pope Boniface IX. nevertheless appointed him Cardinal in 1402, and
afterwards Legate of Bologna, where he is said to have given himself up to such excesses that Gregory
XII. thought it necessary to excommunicate him. Notwithstanding this Cossa was elected to the
Papacy at the time when the Church was shaken by internal dissension. He proWmrsised att to
renounce the PonWtcai te, if on their side Gregory XII. and Benedict XIII. would abandon their claims.
However, he mounted the Papal Throne, and declared for the side of Louis d'Anjou in the war
between the latter and Ladislaus regarding the Throne of Naples. At length, after the taking of Rome
by Ladislaus, he was forced to implore the support of the Emperor Sigismond. The latter consented to
grant him his protection, but on the sole condition of the convocation of the Council of Constance.
After much hesitation, and after having taken every possible precaution to ensure his personal safety,
John XXIII. consented to the assembling of the Council, which he opened 7th November, 1414.
Being then summoned to lay aside the Papal Mitre, he judged it prudent to consent; but a few days
later, he succeeded in escaping in disguise, during a tournament given by the Duke of Austria. He
retired to LauVembourg, and protested against the abdication, which he declared to have been
obtained from him by force. The Council was for a moment struck with fear and consternation, but
the Wrmness of the Emperor Sigismond, coupled with tVehce et of the declaration of J. Gerson that
the General Councils had higher authority than the Papacy, prevailed. Joh. nwas XX sIIIummoned to
appear before the Council, but refused; and soon after, being abandoned by the Duke of Austria, who
was too weak to resist the power of the Emperor, he was arrested at Fribourg, and conducted to
Rudolfcell. On the 29th May, 1415, this PoVn wti as solemnly deposed by the Council of Constance as
being given to simony, impudent, a secret poisoner, and a spendthrift of the wealth of the Church; and
was imprisoned in the Castle of Heidelberg. At the end of four years he recovered his liberty, on
payment of 30,000 golden crowns, and went to Rome, where he made his submission to Martin V.,
and was by him appointed Cardinal-Bishop of Frascati, and Senior of the Sacred College. He died a
few months later at Florence, either of anxiety or by poison.
Either Ernest or William I. of Bavaria. They were brothers, and reigned conjointly. From his calling
the Duke of Bavaria, his Lord, it would appear t hat he was living under his dominion, but it is curious
that up to this point Abraham has never mentioned the name of his own town.
Constantine Palaeologos, who was the thirteenth and last Greek Emperor. He was killed, and
Constantinople taken by the Turks under Mahomet II. The direct descendant of Constantine
Palaeologos today, is the Princess Eugénie di Cristoforo-Palxologae-Nicephorae-Comnenae.
A deux doigts de sa pe. rte
This chapter is entitled “Concerning the Convocation of the Good Spirits”.
Thus in MS.-? Saxonia.
Of Abramelin the Mage
Herbipolis is the Latin mediaeval name of the town of Wurtzbourg in Bavaria. It seems from this
passage that it was probably the city of Abraham the Jew, and therefore the one intended a few
paragraphs before where he speaks of the “Bishop of our town”. Wurzbourg and the surrounding
district formed a Bishopric, and i n the time of Abraham it was the scene of constant struggles between
the Bishop and his party, and the burghers. Later, formidable persecutions against the Jews took place
there, and many edicts were promulgated against witchcraft.
This is evidently an error for either the sixth, the sixteenth, or the twenty-eighth chapter; probably
To make oneself loved by a relation.
The Eighteenth Chapter is entitled: “How to heal divers maladies”.
I.e. the Third Book.
The Second Chapter is entitled: “How to obtain information and be enlightened concerning every
kind of proposition and all doubtful sciences”.
The Eighth Chapter is entitled: “How to excite Tempests”.
“To know all sorts of matters past and to come, which are, however, not opposed to God and to His
Thus spelt here.
As I have pointed out in my “Kabbalah Unveiled,” I consider this a truer orthography than
“Cabala,” or “Kabbalah”.
Troque ou change.
That is to say the True and Unwritten Qabalah, which is the Ancient Egyptian Magical Wisdom;
and not later Hebrew perversions thereof.
That is to say the Adm inistrators of the First Cause, ie. the various Divine Powers, or Gods and
Goddesses, who act more directly on matter.
Abraham here alludes to the period of preparation required from the Neophyte, as described later.
Regarding the Hierarchies, see end of Third Book.
Thus in the Indian “Mantras” the force and mystery of the Words themselves is especially insisted
I.e., the Demon.
There is a very large species of Spider, which can even capture and kill small birds, but it is only met
with in tropical regions, especially in Central America and Martinique; the zoological name of this
species is Hygak.
Here a word is evidently omitted in the MS. by a slip. It should probably read “of my God”.
This is a very usual expression in Qabalistic Books to denote a valuable collection of Occult or
It is noticea ble how constantly Abraham the Jew insists upon this point.
This word in Greek would mean “exhausted in every way” or “hemme d in and hindered on every
I.e., the Angels.
The following instructions recall some of Cagliostro's methods of magical working.
The Sacred Magic
Ie., the Child.
Ie., the Operator.
Ie., the lamen of silver, previously alluded to.