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PREFACE.

r

Tn flnt ediUoii of tliis Tolame has been commended and criticised bj the pttblle. It wu admitted to be a valuable compendium of the corioiitiei of literature generally, and especially of that pertaining to magic, bat that it was at the same time calculated to foster superstition, and thereby promote eyil—a repetition of the charge made against the honorable Hobst, the publisher of a magical library.

In our enlightened age, the unprejudiced will obserre in the publication of sneh a work, only what the author claims, namely, a eontribntion in reference to thei aforesaid literature and culture of BO trifling merit; but in regard to the believer also, the issue of a cheap edition will be more serviceable than the formerly expensive productions on soroery, which were only circulated in abstract forms and sold at extortionate rates. What other practical value the above named edition may possess is not the question. Let ua not, tberefon% nnderrate this branch of popular literature; the authors wrote in accordance with a system which was, or at least, seemed clear to them, and Ulustrions persons, in all ages and climes have not considered the labor refolaite to fathom the mysteries of magic as labor expended In vain, and although they condemned the form, they could not deny the possibility or even fSsct that gifted men, of inherent wortl^ could accomplish such wonderful things.

In regard to the present edition It can only be said, that the so* called Sixth and Seventh Books of Hoses, which have for several centuries attracted the popular fd&, is reality in accordance with an old manuscript (the most legible among many), and given word for word, divested only of orthographical errors which the best Interest of lite-ralnre demand—with unerring fidelity. The publisher guarantee^ that not oQi iyllable has been added. ^ . t

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THE

ook flf

osts.

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MOSES' MAGICAL SPIRIT-ART

-iOC-

SnmistatieiA ttam iUt ^neimt ^tlitm.

t*

MAGIA ALBA ET NIGRA UNIVERSALIS SEU NECROMANTIA;

That is, that which embraces the whole of the White and Black Art, (Blaclc Kagic,) or the Necromancy of all Ministering Angels and Spirits; how to cite and desire the IX. Chori of the good angels attd spirits, Saturn, Jupiter, Mars, Sun, Venus, Mercury, and Moon.

The-most serviceable angels are the following :

SALATHEEL, MICHAEL, RAPHAEL, URIEL,

together with the Necromancy of the black magic of the best Ministering Spirits in the Ohymia et Alchymia of Moses and Aaron.

Ttiat which was hidden from David, the father of Soiomon, by the High Priest

SADOCK,

as th<e highest mystery, btit which was finally found in the year GCOXXX, among others, by the first Christian Emperor Con^tantine the Great, and sent to Pope Sylvester at Rome, after its translation under Julius IL Pontifice max. Typis manabilis sub poena excommu-nicationis de nnmquam publica imprtmendis sent to the Emperor Charles V., and highly recommended in the year MDXX., approved by Jnlii IL P. M. Cme. duos libros qiios Mosis condidit arter antistis summus sedalitate SADOCK. Libri hi colorum sacra sunt vota se-qnenter spiritus omnipotens qui uigil ilia facit at est samis pia neceflBaria. Fides.

Xnstruction.

These two Books were revealed by Grod, the Almighty, to his faithful servant Moses, on Mount Sinai, intervale lucis, and in this manner they also came into the hands of Aaron. Caleb. Joi^hua, and finally to David and his son Solomon and their high priest Sadock. llierefore, they areBibliis arcanum arcanorum, which means. Mystery of all Mysteries.

ijOn '-—

The Oonversation of God.

Adonai, Sother, Emanuel, Ehic, Tetragramaton, Ayscher. Jehova, Zebaoth, the Lord of Hosts, of Heaven and Earth; that which appertains to the Sixth and Seventh Book of Moses, as follows :

Adonai, E El, Zeboath. Jeba'ouha, Jehovah, EEl. Chad, Tetragramaton Cbaddai, Channaniah. al Elyon, Chaye. Ayscher, Adoyah Zawah, Tetragramaton, Awiel, Adoyah, Cbay, Yechal, Eanus, Em-mt, tbtts 0pake the Lor4 of Hosts to me Moses.

(

THE SIXTH BOOS OP U0SE3.

heai the voice, of th; God. Through me Jehovah, Aglal, the God of hearen and earth, thy raoe eball be multiplied and shall bIud* la the Btara o( heaveo. In addition to this 1 wUl also give thae might, power and wiedota, to rule over the B{Hi'ita of heaven and hell.

Over the tniaiBiKring angtUs aud epii'itsoT the fouith elenaat as weUasorthesereQ pUuetij. Heuialso tbevoJcaoCtfajGodwheMxith 1 give thee the seven seals aod twelve tables. Schem, Scbel, Ham-forach. that thuaagels and spiijts may always yield obediant serviee to.thve, when, tbon callest upon them and citest Ibem bythesetevsn seals aod twulve tables of my omnipotence; and hereunto than ahaii alili^bave betawith a, knowledge at the highest mysteneB.

Thererore. thou, my ruiihTul frieud, dear Uoees, take thoa the poKur and high might of th; Giud. Aalon.Ysheye.Cbannajiya1i, Yeschayab, EEl,Eli}oD,Rachmiel, Ariel,

£he;e, Ay«cher, Eheye, BIyon. Through my tjeaie aad Tables.

THE FIBSTMfSTEKT.

SltflOiun Cboti yervUlnm Arcbangeiarnm of the BCinlMertug Ardiaiig«L

CONJURATION. 1. N. N., n Nrvant or Go<l. desire, caU upon the OCH, and conjure thee through water t Hre. air nnd earth, and everylhiug that lives and moves therein, and by thsmost holy names of God, Agios. Tehl-r>o»s I'erailitos, Alphaet (Jmega, Beginning and End, God and Man-SnbtMth, Adancu, Agla. 'I'eti'Bgnimaton, Emanuel, Abna, Ceus, Ellon, Torna. Dens Salvatnr, Ariimina. Messius, Clerob, Michael. Abreil, Achleof, Gachenas el Feraim, Et^i I'atris et Peraim Eei Qlii, et I'eraini Dei spiritun Teti, aud the words b; whicti 8ul<imon nnd Manasses, Cri-pinuB and Agrlppa conjured the vpiriti^ and by whatever else thou mayeBt be conquered, that you will yield obedience !« me, N. N the ■ana an Isaoo did t« Abraham, and appear before me, N. N. this iu-Htant, lu.tbe beantinit. mild, human form of a youth, and bring what 1 deaile. (This the conjuror must name.)

The Seal.

(Fig. 2.)

The most useful mioisteving arch angels of this seal are the following with their Hebrew verbis revelatis Citation divinitus coao-tivis: Uriel, Araei, Zacharael. Gabriel, Raphael, Theoska, Zywolech, Hemohon, Yliahel, Tuwahel, Donabau, 8ywaro, Samohayl, Zowanus, Buweno, Ymoeloh, Hahowel, Tywael.

cog-

THE MYSTERY OF ALL MYSTERIES, .

The particularly great secret and special use of this seal is also ex Bible, arcan. Thoro. I. If this Seal is buried in the earth, where treasures exists, they will come to the surface of themselves, without any presence in plane lunio.

T«[E SECOND MYSTERY OF THE SEAL.

The Name is True. Seal of -the Choir of Hoets sea Dominatoriam of the MiniBteiing Angels.

CONJURATION.

I, N. N., a servant of God, desire, call upon and conjure thee, Spirit Phuel, by the Holy Messengers and all the Disciples of the Lord, by the four Holy Evaugelists and the three Holy Men of God and by the most terrible and most holy words Abriel, Fibriei, Zada, Zaday, Zarabo, Laragola, Lavaterium, Laroyol, Zay, Zagin, Labir, Lya, Adeo, Deus, Alon, Abay, Alos, Pieus, Ehos, Mibi, Uini, Mora, Zorad, and by those holy words, that thou come and appear before me, N. N., in a beautiful human form, and bring me what I desire. (This the conjuror must name.)

The Seal.

(Fig. 8.)

This Seal from the Choir of the Dominationen, or Hosts, the following are the most useful: Aha, Roah, Habu, Aromicha, Lemar, Fatteny, Hamaya, Azoth, Hayozer, Karohel, Wezynna, Patecha, Tehom.

The special secret of this Seal is the following ex Thoro Biblii8 arcanorum, Sacra Script.

If a man carries this Seal with him, it will bring him great fortune and blessing; it is therefore called the truest and highest Seal of Fortune.

THE MYSTERY OF THE THIRD SEAL.

Seal of the Ministering Throne Angels ex Thoro UI. Bibllis Arcanorom.

CONJURATION.

I, N. N., a servant of God, desire, call upon thee, and conjure thee Tehor, by all the Holy Angels and Arch Angels, by the holy Michael, the holy Gabriel, Raphael, Uriel, Thronus, Dominationes principalis, virtutes, Cherubim et Seraphim, and with aaceasiog yoioe

I CTj, Hol^. Holy, Holy, is tbe Lord God of Sabaoth, and by the UOBt tembla words: Sonb, Sother. Emmanuel, Hdoo, AmB.lhon, Hathay, Adonai. Eel, Eli, Eloy, Zong. DioE,Anatb, Tnfa, Uabo, Tetra-

The Seal.

(Fig. 4.} The ministering Throoe Aneels or thm SohI are the followine; Tehom, Baseha, Amarajom, Schawajt, OhiisehH, Zawar, YahrL. La behor. Adoyahei, Schimuel, AchnE^aton, Schaddyl, Chatnyel, Parcmel, Chayo. Tbe Bpecial Becrei of Ihia llirone is also exThoroIII. Biblila arcanornni script. Carrying this Seal with jon will cause yon to be very agreaablo and muoh beloTL-d, aad will also dereat all your

THE FOURTET SEAL OF THE MINISTERING

Cherubim and Seraphim with their CharacterUtice.

CONJURATION. I, N. N., a terrant of Qod, call upon thee, desire and coiyiiie thee, O Spiift Anoob. by tbe wisdom or Solomon, by the obedience of Isaao, by the Ues^g of Abraham, by tbe piety oF Jacob and Noe, Itba did not sin before Qod, by the serpents of Moses, and by the twelve tribes, and by the moat terrible words: Dallla, Dollia, DoUIou,

CorfiiBelM, Jazy, Agzy, Atub. Tilll. Stago. Adoth, Sima, Eolnth, AkM, Jaotb, IHlu, and b; all tbe words tbrough which tbou canst be cam-

Kll«d to ftwear berore me in a beauUfiil, bumaD form, EUid giv« wkat leslre. (Thia tbe coDJuror muet name.)

(Pig 6->

Tbe moat obllginj; mhrfaterinfc Cbenitnm and Seraphim of this S«a1, are the following with (heir Hebrew calling : Anoch, Sewaohar, ChajloD, Esor, Yaron, Oseny. Yngelnr, Ehjm, Maakyel, Echad, Y^ lyon. Yagar, Bagat, Ymmat, Uhabalym, Schadjm.

The apeoial Mcrel of this Seal ia tbe followiog ThoralVta. Bibtila •rcan. To carry tbis Seal upon (he bod; will Have a pefsoD ft«m all Dilsery, aod give the greatest fortuae and long life.

The Fifth Seal.

Seal of tbe Angela of power.

CONJUEATION.

T, N.N., a servant of God, call upon thee, detdre and conjure tbee, Bpirit Scheol. tbrongh the most hoi; appeanince in the Besh of Jesoa (Ariat.'by hiainost boty bhih and clrciimcteiDn. by^is sirtating of blood <n ihe Garden, by Ihe laabea he bore, by bis bitter eiiffHrtan mndi}eath,-by.bisHeanrn?ction, Aacension Ami the aendiog of tbe Hely Spirit MS a Donrbrter, anil by the md^t dn-Etdful wotiIb : Dal, SRomm, £lla«, i^o Scfbiel, Z^htel, OnBCel, filniiLcb, Bicbol, HMRiath,

TBB SIXTH WXfK OV HOSBS. H

Jentsnl, Voh^ Daniel, IlasioB. Toiuaiacb, Sannul, Dainamiach. Sanul. Dtmabintb, and by tbose words tlii'ough which thou caDBt be conquered, that tboii sppenr betoiv me in a beaiitit'ul, buman furm, and ftlfll what I deaire. (This muBt be oamed hj the conjuror.)

The Fifth SeaL

(Fig. 6.)

The moBt wTficeBble Power-Angels wiUi thdr verbb beralek dtstioceB diviniB uz Tbora TUi. ser. a.ca the rollowing:

Soboei, Harl,Sephliotli, Thamj,Scbauit;!, Yeebab, Ho)j:l,ToBielo, Hrtfttam, MaEbnz, Eluhaym.

The ipecial BcCrel of this Seal 1b the fbllowing ex Thoro V. D, B. A, If this Seal be laid upon the sick iu full, true faitb, It will realore him, ir, N. B., be has not lived tlw fuUvudtbei of his daja. 'Vhevn-fore, it is called the Seal of Power.

THE 8IXTK HTSTEKT.

CONJUEATION. I, N. If., a serrant of God. dBsire, call upon aod conjure thee, Sfgnti-Mj^M, bj the most dreadful wonls, Satter, E^oioo. Ghuo, Foc9^ JaboTah, Etahim. Volnab, Denach, Aloulam, Ophial, ZopUel, SovUel, H»briei, Eloha, AlusimuB. Piltdi, Mi^lohim, and b; alLAa-hQKeab woi>ds tbnoagb. wfaicb thou ransC be conqoeied, tkM than ftjsaw btfore m« in a mild, beautiful bumaa fwm, aod laiOii what I 04|HUU)d. thee, so Baeel;. m God will coma to judga the Urui^ and dead. Fiat, Fiat, Fiat

THE SIXTH BOOK OP MOSBB.

(Fig. 7.)

Tbe mosC obedient Angela of Power, eeu PotaBUtea, with their CilatioriiB Diviuiis ceibig hebraioia, are the following four elements: Suhunmyel, Alymou, Uupid, Sjmimy. Semanglaf. Taftyab. Melech, Seolam, Waed, Sezab, Siif^n, Kjptip/i'&rtyavohel. Aeburatiel, Anjam, Bjmnam. Thia is the myBtery or Seal of Ihe Might-Angels. The peculiar Arcajium of this Seal of tbu Migbt; 1b tbe following : ex Tbora Vita Arcaoorura sacra ecriptura. If a man wears this Seal in bed, be will leacD wbat be deBirea to know tbrougb dreams and TiaioDB.

THE SETENTH SECRET SEAL.

Of the Most Obedient Angela, Cmli Coelorum L^bDom over tlw

Angels of tbe Seven FUaele and Spirito.

CONJDRATION.

I, N. M., a serraut of God, call upon, desire and conjnre thee, Abael. Banecb. by tbe moal bolj words A$rioB, (Tetr.,) Eechiros, Ado-nai. Alpha et Omega, Raphael. MicbHol. Uriel. Scbmaradiel, Zaday, and by all tbe known names uf Almighty God, by wbatsoever thon, Ahael, oanEt be compelled, that tboii appear before me. inabumao fotm. and fulQI what I desire. Fiat, FLat, I'iat. (This most be DanHd by the conjuror.)

THE BIXTH BOOK OP M09E3.

(Fig. 8.)

The moBt obedient Angela nnd Spirits of tbli Seal of Ibe Seven Plaaets are the Ibllowing : Ahaeb. Btuieh, Yeseboatb. Huaohiah, Beto' dah, Lejkor, Yamdue. Zarenar. Sabon.

Ibis Seal, when laid upon the treasure earth, or when placed wilbin the worka of a mioe, will reveal all the precioua coatenU of the miae. As the YIL Arcnnorum.

End of xbi Sara Bow or Uouo,

MkBBI OHAL.EB.

SmttamttimtWSHU.

THE SBVBHTH BOOK OF MOSES.

The First Table of the Spirits of the Air.

The Third Table of tlie ^irits of the Water.

^ (Bw Fig. II-)' .

I call apon aod command I cooiure Thea

Tbee Chauanja Xesobauali

by by

iQod Tetragramatoa Alpha «t Omega

Elah Mid thon art compellsd through Adoaat.

Tlw FoBzih 'EAtOa of a« JJi^lrtts^iMte^artlL

<bm ng. ts.)

I, N. N., DOBonad Tbee, I. N. K., >wmRit«r

b7 OtheoB u AteMtM BTgim ,-(»«1m

■ho by Eloiei thnxqih Adon WM-eited aod-wHed

ipMimg. 14.1

1 N. N., OTder, coiMBMtd and ooi^ora TUse SAtv.lv A^Io*, Sc<q1, b; SMber. Vediig. tif Sstast. i4o«c, AnMolH * JIdoy bj HAoiin. Jaho, by the VerttM Jebovsh ■ Kiwa. ATfMi. tiBMit that y« mwt umar beToreiBsin atiitnanfann.in tnilTBsDaidcl oTer-

»0r«]A lUto Of JtopMr.

, . by Peraclitug '

Ofael, by Orieoiai, Linw, bTAgk, * that^e will obey and appear berore m» ukd falfll my d^n, tbiu In and Ihroiifh the nane l^IOiVwliloh Mowaji»Tiuid. S> t t

Tint SI](Q''TbbIe ol Jupjter aniaU in ovsrvoming aalta at lair, dl«finte,.ii(i4 at plaf^.and wU aiiirila aie Ai.til limu read; lo render

THE SEVENTH BOOK OP M0SB8.

The Serenth TaWe of the Spirite of Mars.

(See Fig. 16,)

INN cite Thee, Spirit Emol, by Deiia Sftohoaton * Luil, \tj Aciimeft • Lnijl, by Ambriel ■ Tijlaij, by Ehos • by Jeba, by Zoi* • Aaeb by Awotli * that you appear before toe la a beBUtiful, bu-man form, and acoompliab my desire, thue traly in and through the BDepo'beijBioii, which Aaron heard and which was'prepared for hlni- ?■ f- f-

The Seventh Seal of Mars brings good fortane ia case of qnarreU. Ibe S^itfl of Mare wiU help you.

THE SEVENTH BOOK OF MOSES,

The E^htii Table of tiie Spirits tf the Snn.

(See Fig. n.)

by Dita ' Veal, bj Airnb t Meho, bj Igfa • Tm^j by Eloii • that To

appear before mj to true Zi^baotb, who was named by Mobm, and

all tlie rivers in Egjpt were turned into blood.

23 ^t^™-" THB SBVEMTH BWK OF HQBES. _,:. .

Th» Ntetii XaUe «f tiie Spirits of Ten^

(Se« Fig. 18.>

. BelA, Kiimuh.Tauib, Tbeloruvesopijhuel, I cliIL upon tbee^[ktHl Awel, tbrough Gad Tetragr4maton, Ubn], by Pomsmituh f Hut f oit will obe; mj commitnilii and futnl my des[rv>; Tbai tentj lit. Slid (hrougli fhe Duma of Esnrcbojje. wLicli Mows named, and npoO' wlucb followed hail, the lifce of whiuh was not fcnovn aiaee Ibo bcainning of Ihtf world, f. f. f.

Tbe Ninth Tkbleof- lbs SpidtBoE ywiiM-BiakM^«eJ«*lM«d'i».aU -respects and mitkus kiiowii sucriita tbraiigh dreouiB. ]t« Bpiriti also osBist liberally ia all kinds o( busuieas.

Tke Tenth Table of tke E^Irlts ot Mtnmtf,

(See Fig. 19.)

Il'etom. Ahor. UaTaatbar. N, N. uiteTline Spirit Yhiij ' IbwiHgh God, God Adonnij t Ymah, througb God Tetragramaialoa f Itawa, (brough God Emanuel * Aliaij. dmnigb Atbanslns t that Tiion appear before as truly in and through tbe name of Adowu, which HoeeB mendoiied, and there appeared grai^ioppert. Fiat, nut. flat.

THE SEVENTH BOOK OF MOSES.

The Eleyenth Table of Spirits.

(See Fig. 20.)

I, N. N., cite thee. Spirit Yhaij, by El, Yvaij, by Elohim, Ileh,

by Elho * Kijlij, by Zebaoth. Taijn Iseij, by Tetragramaton, Jeha,

by Zadaij * Ahel, by Agla, that you will obey my orders, as truly

in and through the name Schemesumatie, upon w.hicb Joshua

called; and the sun stood still in its course. Fiat, f. f. f.

The Eleventh Table (See Fig. 20) gives Inck and fortune; its Spirits give the treasures of the sea.

■«09-

The TweUlh Table of SehemhamferaselL

On all Spirits of the Magia Alba et Nigra. (See Fig. 21.)

I, N. N,, cite and conjure thee Spirit of Schemhamforasch, by all

the seveniy-^wo holy names of Grod, that Thou apgear before me

and fulfil my desire, as truly in and through the nftiil^'lMinuel,

which the three yonths Sadracb, Mijsach, and Abed-negro sang in

the fiery furnace from which they were released. F. f. f.

This Twelfth Table, laid upon the Table or Seal of the Spirits, will compel them to appear immediately, and to serve in all things.

Sftie (Sitmul iSiUtim*

Necromantia, Seu Maoia Alba et Nigra Translated ex Thora

XXta Biol. Arcan.

Aba, Jehovah, Agla, Asohaij, Chad, Yah, Saddaij, Vedreh, Aschre, Noosedu, Zawa, Agla. Here utter the names of the Angels of the Seal or Table, and their proper names.

Eheije, AfJBcher, Eneije, Weatta, Eloheij, Harenij, Techuateche, Hagedola, Merof, Zaroteij, Agla. Pedenij, Zije, Kotecha, Barach, Amijm, Gedolijm, Verachena, Aleij, Weijazijloti, Mijkol, Zara, Unti< kol, Ra, Sohadaij, Jehovah, Adonai, Zeboath, Zah, Elohim, Teasch, Jepfila, Taij, Bearechet,'yaij, Yomar, Ahaha, Elohim, Ascher, Hithal-leij, Chu&botheij, Lepha, Yaij, YehaeL

Here stop for a short time in prayer to God. Surrender yonrself into the will of Almighty God; He will conduct your undertaking to your best interest. Hereupon take again the Seal or the Table written on parchment, in your hand, and begin anew the citation above. Should your desire still remain unfulfilled, continue as follows :

Hamneijs, Hakha, Elohim, Horro, Heotij, Meo, DQ, Adhayijon, Hazze, Hamalach, Haggo, Elohij, Mijcol, Rhab, Yeba, Rech, Elha-neah, Tijmneik, Ea, Rebe, Hem, Sohemne, Schembotaij, Yeischak, Yegid, Gulaooc, Kered, Haarez, Jeha. Since the effects and appearances will now follow, your wishes are fulfilled^ otherwise repeat the Citation toties ^uotiest

The Magical Operation is Biade wiOln Uils Circle.

(See Pig. 22.)

THE SEVtUra BOOg OP U66&.

The Ministering Fommlas or Hystories

Astute, Salamonis ramilianim III. Eegnm.

Splril of Water; Spirit of Air; Spirit of Earth.

Astoreth iu PaleBtinn familiari.

Sohaddaij, Driffoo, Apippa, Magtiripp.

Aaijehat, Sinna. ramiiiaraa. IV, Bach Regam.

Schijwio ■ Aimeh, Chanije, Cijbor.

BsKMerllfa ijnd Jadknm OC, XIH.

-Adnia, Elntaeij, Umijchob Cbaananijab.

AnlrKoieleeb eu SaptaarvAijiD, Fomiliaria.

Yhaij. Viaij^Ylea, Kijgij.

Niiroch, Rxgig Sernelieril Asa^riB familikiis.

JHtaQcl. Sarwiel. Urikon, Tboijil.

Aa^B, Tifonim Emacb &miliaris.

Banchel, Joiaar, Ascher, Uwula. Tbae must be cited bf tha Twelfth Table at the time ot an Eclime bj the Sun or Moon.

ThiB Holoch fBmiliaruin nr Ammonitariiio) Ministering Spirits the fcUowbg GenerotiOD-Seal for all eervices caracteriBtIco obedieatiale.

Em or TBI SiTiNTB Bow or Mosm

PART I.

THE MAGIC OP THE ISRAELITES.

The complete and reliable history of the human and divine—the divine revelations, and the inflnence of godly or pious men are found in the Scriptural monuments-of the old Hebrews in the Holy Scriptures.

The Bible is justly styled the Holy Scripture, because it contains the knowledge of the saints, while at the same time,.it unites and harmonizes word and deed, doctrine and action. It points out the true relation of man to the Omnipotent.—it affords the most direct reference to the great truths of the spiritual and intellectual; it treats of the origin of the universe and its laws, through which all things have to be brought to light—of the anterior and posterior history of maukind — of his future destiny and how to attain it; of the living arid visible agents which God employs in the great work of redemption, and. finally, of the most exalted of all beings— of the world's Saviour, who wjis an universal expression in his own person, and who exhibited all d.ivine power and action in one person, while all his forerunner8 were endowed only with single powers and perfections; who revealed to fallen man the highest and puiibst ends of his life and .the means of his purification and restoration.

We find among oriental nations every grade of Magic—thi steps necessary to solve the mysteries of somnambulism and secopd-sight, and the infinitely multiplied operations by which uuusual occurrences are produced ; in like manner we also find tbeee things among the Israelites, but differing totally in character. In the former instance, it was the individual and his presence; in the latter, it was not the individual upon which magic depended, but upon mankind in general, and upon the great future. There, the light of man was made to shine by skilful actions, produced by the lowest arts ; here, shone a pure, unclouded, quiet life, vitalized by the warm breath of the Almighty, alight shining into the future, and upon this light depended all life and action. To the Israelite seer not only thf fate of single individuals stand revealed, but the fate of nations,; yea. of mankind, which in the end must be reconciled to God by thef unfolding of magical art, as often happened under the old dispensation, by instinctive somnambulistic influences. If we examine the history of the old covenant we shall find that this remarkable people stood solitary and alone like a pillar of fire amid heathen darkness.

Although we find, among other nations, worthy men, who seek after the divine light, surround^ by darkness ahd uncertainty, here tre mea of God, bearing the impress of true faith, who give undoubted

_ _^ . 11 ■ 11 I I , !■ ,1 ■ ,11,. II I , I. ..

evidence of higher powers by visible acta and signs which every-

• where separate life from death, and truth from error, and while the ancient remnants of other nations show only theory without applica-

' tion, here we find a connected chain of acts and events—in fact, a divine and life-like drama. Of all these things the various books of the Holy Scriptures speak with confidence, so that the history of no other people, interwoven with fables, can be compared with them. According to this, the Bible contains the light which illuminates

, every dark phase in life | it is the ground-work of all human actions, tiie guiding-star of the earthly to the eternal—of the intellectual to

. the divine, the aim and end of all knowledge. It is the first of three great lights, guiding and governiog our faith, and bears no relation

. to the other two great lighls of the angle which shall make these actions lawful, or the circle which sensualizes the fixed limits of the

' oondition of mankind The Bible is also more instructive and richer

: in reference to our subject than all other books taken together. We will, therefore, cite a few principal points, as well of the phenomena as of the mode of action and theory relating to magnetism, and then call attention especially to the healing of the sick according to scriptural teachings. We will give an account of the dreams, a great many of which are recorded in the Bible.

The dreams recorded in the Bible are many and remarkable. The Toice with which God spoke to the prophets and the men consecrated to Him, were generally heard in dreams.

The visions of the ancients, according to the testimony of Moses, were nearly always dreams. Numbers, 12, 6: **And he said: Hear now my words: If there be a prophet among you, I, the Lord, will make myself known unto him in a vision, and will speak unto him in a dream.'* Job, 33,15: <*In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction." 1 Kings, 3,6 : " In Gibeon the Lord appeared to Solomon in a dream by night: and God said. Ask what I shall give thee. And Solomon •aid. Thou hast showed unto thy servant David my father great mercy, according as he walked before thee in truth,, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, etc., give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people ?" Genesis, 20, 3: '** But God came to Abimelech in a dream by night, and said to him. Behold, thoa art but a dead man, for the woman thou bast taken; for she is a man's wife; and God said unto him in a dream. Yea, I know

.that thou didst this in the integrity of thy heart; for I also withheld Ibee lirom sinning against me.' Grenesis, 31, 23 : << And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that then speak not to Jacob either good or bad.'' The^dreams of Joseph concerning his brethren are also remarkable. Grenesis, 87, 6: '* And Joseph dreamed a dream, and he told it to his brethren: and they bated him yet the more: and be said unto them, Hear, I fmj yotti tUn ^fwm^ wUob I bAYO dreamed: For beholdi we were

&6 ffifi ItAHfC IMTinS iMiyiLSPflS.

ttediog «heaiR»4ii ittie Md, wA to, ifey'qrtMltf f«m«e, Anil' ilM^^MM upright: aad ivebold, yonc vhom^s «todd tvand nbottt*' wrt -lWa obranmct to my vimit And iiit ^bratittM itlid ^t^Wn; HlMlt UMPflte-d«ed rvign over-nkt or vhdit tiwa^ irt it d twwro 4(niiitttomM«r.4nit" And he had stiH another dMMn^aiid he««M9t4o httiliitilhiM^'lM flaid r Behold, I bbve dremaed a dveaiB ^nwre : Md siMihaldr,>lh^nmii «Bd the moon and the itnvimide dbelMAce^to <1Q8. Ahd^hli f iU M t Tebukod him, and «aid unto him. What is ihm deem thaMimi 4Mtet dreamed ? ShaU X and thy mother and thv hcieliiiVtf^isliidt^aM'^ bow down ouraelvei to thee on the eartht,''

Saored histbrTptbvtfS thatufker Joeoplrmie Mld^h^^iriii J w t H i fairHo the Egyptian tnMte,^bM he fttttmHy hcmwBMlato tflug.*in ithe^MOtt ofPhoaoh. The power ^ofJeeepH tbmlecpret-dwaiMilh fi il h e f ^o <» u hy the Intd-pretition of the 'dreams of the tokller {«id%dfeM erhltoiito prriiDn, Genetts, 1,40 ^eo, alee, of the^dmamB df tftHjg^B MrJ i h; oMUe aevenrlatwid lean fchtewhivh eame<o«tOf IheiMMer/MMl^tlWYMi^ rank and i^ood earn lof corn and the-ee^iitMn* and Irt aiHt i i il ,«i6ton-esiB, 41, I. In the New Testament liMr drmuM aMii mentiotfea tiimigh which God designed tospc«k't# Irtsl ^tto s mw . ^ In'-thts mm-ner Joseph, the hnabiMid .of Miry, was tofd t>y*aii anpil'flliMtbewTi, 20), that she should conceive of the Oily^^nundMnl' «eMr««eff;ll4to firduld heeome the'SavtooT of tfae-^wwld; •and'thmi*««g«ln,HAt ha shovld take the ebUd and <flee Into Sgypt to cMape lb* mtntwowKlft-tent of Herod : and after the desth- of Berofi;thaS^he"ShimM Sj^iilk Toii^n to Mwit«th (Kattfaew, 2, tS-lf.) in-ltkis kMMMr/tho three wise men of the Etot were wwned la»a dreMdV thuf'tln^vgiioim not^tora to Herod, hut depurtto thrfr oWa-«NHi ty y %u OCM b rwHy. The A^postles fFoqnently^had visions In^the nli^.^ if^^Mlatnple^ Pis4l was commanded to go to ifacedobia <Aet^ 10, f). AiMMffthbMaili book of ^e NewTeatament'(18, 9), w^read: '<'fhen epidie'lheiJovd to Piml in the lyicht by a ^«4uonv Bendt afraid, b^^hpsidr; smdheilft not t^peaoe." Haiiy simttar pansages «lght bo qtfoted, o»g.,4k, 11; 27v 28, etc., etc.

Let us bogin wlfh the4il8torf'of the'«rsistlw»,'as reeotded i^ Moaes. '' In the hegint)ln|t €k>d 'ofeattMl%eavmi^ttill mxfSk.**

Herehi lies the great first cause. Q66. is «n ti n tefS K ted heiAi^ hearen and. ear^ «re the Urst thingv orstfted; the wtdtlieets: tMCt which was m«de of Ck>d. In TiAn^nee to a'tfseotad antithesis^ llQMs speaks of light and darkness: *^ And darkness-was upon the fade -ot the earth, and God said, Let there heitght.hnd thOfO Was Kght." Here; too, the question Is about tight as a erektton, iHileh^'hoivo^tBr, had Tor its (opposite darkness; therefore did thedd Bgyfi«ia&s MgttfrtI darkness as the begfnDtng of all things. E>refrneoorimg to^ the-waitings of'Mosee,thiBwas the Egyptian doetrlno,tor he sayt; <* Dsilt-ness was upon the face of the deep.'' But as the l^ptlnn ^lootHMb in its fit^t inceptton may be regarded as ji^ood 'atithoffty^ their %rrflr originated in this, tiial tbeyi^coepted the dntrkasm ti S ftgo ^thelight; as also a like error of the Pershros, inttSditteht1mt(lhM''*cooi^ thb light befbre ibe dnrknesi «i being erottedj lh» one bisMft the lotigr, Tbi l^t itsttdi bt4d«f diikftM M ihi mM ^|f«iH»rClihMw4

wt§6ntt as Hoses plainly says: ** And God divided the light from the iUH I ili ei ii^ Md God* eiiU^= the Hsfht d«^, and the darkness he called ]i^^Mi>^' .'S^'Bi^s^tJLm p<»ittt»o«rt anotberanlnlhesisin the first germs mtA^'9fftx^B » » f %hp eartir/ danelfjr, water and Bpirit>-the' water as mot-tei^ai^tti»"g0rtti ^l^^tlie' ll|ftt«aUve, aa4 the spiritv the Elohim, as the frttltiil';' Mlliqi' |irin»iplei '^ And tiie 6i»rH of God moved upon the f«M »fi^tti q W ttl st tf ;^^^ OndHBliied'Vif^ws led the earlj philosophers into DlHflfeM)t»^ir»itl« Itf^ihf»iimii«er Thales hrobght everything ont of UlW ' Wi ts ^iWi* e^ ifc lbohed the spirltttal^ aoti^ whole, in all of which h»wi» iiMimua llf'Vibee^fQeftt champien^of Miatiriftlisni. The other owHMM^^iHmAB^U} hot# every ihing a» spwitfial and regard matter oi^«»>«ftp<iMt«^ iMtriMtieii (capdi inbptmite>, which Was the case tm t b Um i Oi'tiilOpo ri#d'^#f itfm»among Splnloiilists and the advocates ot«lll^ilniftlM». Heesi, thcrefeve^, a^ows hlB>8Hperionfy over all tee dU g iia g d ots^ Bw j N faii tcpH^-^wiimga', as^well as of the mere modern ■ •< #, i ia a iMP B h tBat*h»wafreBiighteiied by divine wisdom, and repre-Mmm^^ilf^ dmrjc e t» n^ in ^» psiwial mamer, but inits^ae bearing

*aild^«ig»iftmM» V he wwvilbed to maMer its true worth and placed the i pi i lt i uif hMi^tf^lt. Meteover, Meses has ^iveof the narrative of the c i wtto tt k|t^Hu«tillal«and eaptlvatinig^ language^ as for example^ in re-g«fdr4oM«b»>^»a««n-^>ttediffef«iice betweeti^theiwet^ the dryland bav^^ttM^'^by^lttS^ eime^ f6s0i froor the water; how the grass and hei^s^^wliicbbere seeder «ttd fraitfiil trees grew upoa the esurth ;, how tbtf v^hty^deei^ was fifled> with living and ntoviBg animals, and the

' bM»^tba^.4f is- ^^ firmament of heaven; how the earth flnallv brought forth living animals, each after its own kind, and last of all, b owfl » d i»»de mm '* in hisown image,'' to whom he gave ** dominion o«*v4lie fishwi oi- thetta, over the fowie of the air. over the catt^e^ aoAiwyei»sa»fy creeping thing that creeps upon the' earth."

TlM Mesaio Bckn wae^ the habitation of the originally pnrely cwmtodirbeiBgSj wilbiit whose boundaries gvew the tree of knowledge o|?gegiJT anjiewit- The fignte of' the sevpent shows the nature of the fstt d&.iMui. Ww spoke, in Mother part of IMs werk> of the original paatm and wisdom of gocUy men. Here is the place to record ad^-tioaaf' BMm piinoiptoB. T^ tUs end we avail oorselves of a mystical, iBtensting^ msinuaovipt from which we extract what follow^: (MAG£-SON ; oiv theSeeset Syitem of an Asseoitttion of Unknown Pbiloso-ptmn^ etcj, ▼« 2^tti. Frankfort and Lerpxig. 1784 A rare Book, wImh. Teafthingr, ia;fluuif fBespects, ageee with the Indian Brahmin

I»viesiKofthis-4ii4neeffigin, as an uncfniditlonal emanation from Chad, lAdami^wap net oniythe noWest being, which, as an expression-^ o0 4Mnei ^weiv bad we psefecenoe of all others, for he never owed Ua<«xiateaoe^'t» a mother; he was a heavenly Adam, brought into buBif bykfiod'hjnself and was not born into the world in the ordinary will I Bskdeobeqjeyed, in coaseaneooe of hi»nsti»e, ev«ty prenig-alNRareli«ipni»«pi»it, socrocuMtod by an invnlnertble veil. Bat this wmv nait thMsnsiial bodyef^thei prcsenitime, whtob ie only-an evi-dapea^'^f^ iiis ^ deg^oidaAlan-**^ oeane mantle^by:'which he sought le | i» to ofchMMetfagaimt^tbft mfbiff ^tgnwatik BirfMcmefttswerobiriy,

simple, indestructible, and of an indissoluble character. To this oca-, ditioQ of perfect glory, in which he enjoyed the purest happiness, he was destined in order to reveal the power of the Almighty, and to rule Uie visible and invisible. Being in possession of .all the prerogatives and insignia of a king, he could also use every means to fulfil his high destiny. As the champion of unity, he was secure from the attacks of all inward and outward enemies, because the veil by which he was covered (the germs of which are still within m), rendered him invulnerable. One advantage that the original pure maa posaesaed was, that no natural poison, nor all the powers of the elements <sottld harm him. Christ promised invulnerability to his apostles and all his followera, through the regeneration of man. In ibis condition man also bears a fiery, double-edged, all-penetrating swo^ a living word, which combines in itself all power, and through which ** everything is possible to him." Of this sword Moses says, Greneeis 8—24: '^ So he drove out the man, and he placed at the east end of the garden of Eden CherubimSt and a flaming sword which turned every way, to keep the tree of life." In Revelations 1—16, we read; ** And out of his mouth went a two-edged sword," etc. By this sword we are to understand the living word, which was originally inherent in man, and which can only be restored to him by his return to a pore state, and by being cleansed from the blot of sensualism. It is the word of which we read in Hebrews 4—12 : " For the word of God is quick and powerful, and sharper than a two-edged sword, piercing even to the dividing asunder of soul and spirit."

Most extraordinary is the powerful, all-conquering Honover (word of power), of Zoroaster, which fully corresponds with the foregoing, by which Ormuzd overcame Ahriman and all evil. ** In this condition of kingly honor and power," we read further, **maa, as the most life-like image of his father, (whose vice-regent he was on earth), could have enjoyed the purest happiness had be properly guarded his Eden, but he committed a breach of trust. Inatet^ of ruling over the things of sense and striving for a higher spiritual state, to which he was ordained, he imbibed the unhappy idea of exchanging tl^e great cardinal points of light with truth, that is, )ie confounded light with truth, and in this conOiaion he lost both and robbed himself. Because he lost sight of the boundary of the kingdom over which he was placed as a watchman, and confii^ hioiseTf to only a portion of it, namely, the sensual, the glitter of which blinded him so greatly as to make him forget all eUie: beoaoae he flattered himself that he could find the light in another place than the flrst great fountain, he fastened his voluptuotts eye on a false existence, became enamored of sensualism and became sensnal himself. Through this adultery he sank into darkness and confusion, the result-of which was, that he was transplanted from the light of day into the night of innumerable small twinkling stars, and now he experienced a sensual nakedness of which he was ashamed. The abuse of the knowledge of the connection between the spiritual and the bodily, according to which man endeavors to make the spiritnal sensual jund the B6D0aal spiritualf is true adultery, of whom, he who is moyed by

the female sex iakSimply a coDseqnence and an imitator. Through sin man lost not only his original habitation, and became an exile into the religious state of the fathers and mothers, having to go in the way of the flesh, bat he also lost the fiery sword, and with it everything else that had made him all-seeing and unconquerable. His holy garments now became as the skin of animals, and this mortal, perishable covmng afforded him no protection against the elements. With the wasted half of his body, tiie spiritual also added to the confusion, and discordant sounds were heard in the dark places of his spiritual domain.

Altheugh man had sunk deep in sin, the hope of a full restoration was given to him on condition of a perfect reconciliation. Without such reconciliation, however, he sinks deeper and deeper, and his return becomes still more precarious. In order to be reconciled he must become self-abased, and resist the false allurements which only serve to steep him in the mire of the elements, and he must seek, by prayer, to obtain the more exalted blessings of benevolent influences, without which he cannot draw a pure breath. In this reconciliation he nrast gradually overcome everything, and put away everything from him that will cloud his inner nature and separate him from the great source of his being ; because he can never enjoy peaee within himself and with nature around him until he has thus overcome everything opposed to his own nature, and gained the victory over all his enemies. But this can only be done when he returns the same road upon which he bad wandered away. He must wean himself by degrees from tiie sensual by a heroic life, and like a weary, footsore wanderer, who has many steep mountains to scale, continue to mount upwards, until he Teaches the goal, which is lost in the clouds. Overcoming one obstacle after another, he must dispel the dark vapors that intervene between himself and the true sun, so that in the end the pure rays of light may reach him without interruption. The following Is a genuine scriptural doctine according to the Indian creed, differing, however, in character :

'*The Almighty has provided means to aid man in the work of reoonciliatiott. God has appointed higher agents to lead him back to Him from the error of his ways. But he can only be fully restored through the Saviour of the world, who finished and perfected all that these agents had accomplished only in part at different times, Through Him all power became animated and exalted; through Him he approaches the first and only tnie light, a knowledge of all things, and especially, a knowledge of himself. If the man is willing to accept this offered help, he will surely arrive at the desired goal, and he will be so firmly established in faith, that no future doubts can ever cause hiio to waver. If he elevates his will, so as to bring it in unison with the divine will, he may spiritualize his being already in this world, so that the higher spiritual kingdom may become visible to his eyes, and feel God nearer to him than he ever thought it possible; that all things may become possible to him, because he adds all powers to his own, and in this union and har« moBj, with a fiillnese of a higher vitality, the divine agents, Hosesi

Eliad, yea, even Christ himself, may become vigible ta him, when, living amid thought, he requires bo^ks no longer. In short, man can attain to such a degree of perfection, even in this life, that death will have nothing more to do than to disrobe him of his coarse covering in order to reveal his spiritual temple, because he then lives and moves within the eternal. Only when he arrives at the end of tiiis vale of darknesSt will he receive, at each stage of his joarney, more extended life, greater inward power, purer air, and a wider range of vision. His spiritual being will taste nobler fruits, >and at the end of his race nothing can separate him from the exalted harmonies of those spheres, of which mortal sense can draw but a faint picture. Without distinction of sex, he will begin to live the life of angele, und will possess all their powers, of which he had but a faint sign here; he will then again enjoy the incense of the eternal temple, tbe source of all power, from which he was exiled, and Christ will be Ms great High Priest (Hebrews 7, 17,24, 25). Man will not only enjoy his own gifts, but he will have a part in the gifts of the elect, who constitute the council of the wise ; that holy sovereign will be more exalted there^han he could be here ; there will be no rising or setting of the light of the stars; no changes of day and night, and no multiplicity of languages; every being will in that moment be enabled to read the name of that holy book, ont of which flows life for every creature (Hebrews 12, 22, 23). And here, too, the vievrs of Zoroaster are in accord with the foregoing, for he also speaks of a heavenly meeting, and the participation of every follower of Ormuzd in the sacrifices and prayers of all, etc.

In placing this prominent treatise so plainly before the reader I felt no hesitation, because it was so clear and true, and because it seemed so proper for this work here, and to show why only.pure and truly Christian men can perform great wonders and see visions of whieh the worldly-minded have not even a conception. I will now relate a few instances of magnetic appearances and occurreneei, many of which .are recorded in the Bible.

The first and most striking one we find in connection with Adam. Moses writes (Grenesis 2, 21) as follows: *' And the Lord caused a deep sleep to fall upon Adam, and he slept" And now, the question arises. What kind of a sleep was this? The answer is, it was a deep sleep. It was either the sleep of death, or a state of lethargy, or a trance (raptus divinus), or, was it merely an ordinary sleep? The first appears improbable, and had this been the case, we know,.^ thai in the release of the body from its earthly bonds, and shortly before <ieath, tbe clearest instances of-second sight have occurred ; but the question is not of a mortal illness, but of a deep sleep. If it was a trance, then that inward second-sight may be regarded the more probable. The seventy-two translators of the Bible actually regard this sleep as a trance, and Tertullian says, in direct reference to it, " The power of the prophecies of the Holy GS-host fell upon him." (Accidit super ilium spiritus sancti^is operatrix prophetic.")

Another remarkable vision is that which Noah had of the ark long before tbe deluge occurred. Again, tbe call of Abrabami in which

he was commanded to leave his fatherland and mov« towards Haran Iq Canaan, Abraham had maav yisions, or was the conversation of the Lord with him, recorded in the Bible really only than a figurative expressioii of intuition? Through these visions or conversation^ as yoa Witl, he was taught that he would be greatly blessed, and that he ibotild tee the father of a great nation, etc. As he came into the sacred grove of Moria, the Lord again appeared anto Abraham and said: *' This land will I give unto thy seed."

The innocent life of the shepherds, and their frequent abode in sacred groves, very naturally brought such intuition to the very highest point of perfection, and this was especially the case, when iheir minds were occupied with God and godly things. And this is particularly shown in the history of the shepherd-life of the pious Israelites, not only by ike ancient fathers, but subsequently, in the time of the king^ and judges. Isaac and Jacob had visions similar to those of Alnraham, We notice especially the vision of Jacob while journeying into Mesopotamia, in which he saw a ladder reaching from earth to heaven, ft is written (Genesis 28,10): ** And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set: and be took of Ihe stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold, a ladder ftdt up on the earth, and the top of it reached to heaven: and behold, the angels of God ascending and descending on it. And behold, the Lord stood above it, and said, I am the Lord, etc. The land whereon thou llest, to thee will I give it, and to thy seed, etc. And in thee and In thy seed shall all the families of the earth be blessed. And Jicob awake out of his sleep, and be said. Surely the Lord is in this plaMse f and I knew it not. This is none other but the bouse of God, and this is the gate of heaven." How traly was Jacob's dream fiilfiUed! The promised land became the possesf<ion of the Jews; through his seed, namely, through Christ the Saviour, who is the heavenly ladder upon which the angels of God ascended and deseended, all the nations of the earth have been or will be btessedv

We find another remarkable instance of the magnetic influence in ehangrng the natare and complexion of living objects^ in the history of Jacob. It is as follows: Jacob agreed with Laban that he would ■tftl goaid his sheep, provided, that Laban would give him as a rewttfd for his service, all spotted lambs and goats that should in the fhiore \» added to his flocks. Laban consented to this proposal, and Jacob became immensely rich. It is worth the trouble to insert the patsace relating to this transaction, as an application of''the myste-noat doctrine of magnetism.

When Jacob would no longer watch oyer the sheep and desired to go awnr with his wives and children, Laban said nnto him, Genesis 80, 87-48; ♦« I pray thee, II I have found favor in thine eyes, tarry: for I have laamed by experlenoe that the Lord bath blessed me for tkj Mk0. And he Mid Appoint me thy wagei, and I will give it, AtMto iil4 wito UmithOttkBQWMt hQwIb«Y4 Mrred tb^e anA bov

» ■ I ' ■ ■ ■ , 'II

thy cftttle was with me. For it was little which thou hadst before I oaine, and it is now increased unto a multitude: and the Lord hath blessed thee since my coming: and now, when shall I provide for mine own house also 9 And he said, What shall I give thee T And Ja<$ob said, Thou shalt not give me anything: if thou wilt do this thing for me, I will again feed and keep thy flock: I will pass through all thy flock to-day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats : and of such shall be my hire. So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face : every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me. And Laban said, Behold, I would it might be according to thy word. And he removed that day the he-goats that were ring-streaked and speckled, and all the ahe-goats that were speckled «nd spotted and every one that had some white in it, and all the brown among the sheep, and gave them into the hands of his sons. And he set three days' journey betwixt himself and Jacob : and Jacob fed the rest of Laban's flocks. And Jacob took him rods of green poplar, and of the hazel and chestnut-tree: and pilled white streaks in them, and made the white appear which was in the rods. And he set the rods which he had pilled before the flocks in the gutters in the watering-troughs when the flocks came to drink, that tiiey should conceive when they came to drink. And the flocks conceived before the rods, and brought forth cattle ring-streaked, speckled, and spotted. And Jacob did separate the lambs, and set tbe faces of the flocks toward the ring-streaked, and all the brown in the flock of Laban ; and he put his own flocks by themselves, and put them not unto Laban's qattle. And it came to pass whensoever the stronger cattle did conceive,\ that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods. Bat when the cattle were feeble, he put them not in; so the feebler were Laban's, and the stronger Jacob's. And the man inereased exceedingly, and had much cattle, and maid-servants, and men-servants, and camels, and asses.''

This proves clearly that the sheep and the goats could be made to bring forth their young changed in color and appearance correspond-ing with the pilled rods which lire^e placed before them by Jacob as they drank from the water. In these days, the theory that the features of the offspring o£« hnman mother can be affected by an olgec^ upon "^ich the mother .gazes, is pronounced absurd; and yet this theory^n the very nature of things, is as fully established as the fact that the mental qualities of many children differ totally ..from those of their parents. The fact that the sheep and the goats, upon seeing the objects which Jacob so skillfully placed before them, brought)^ forth their young differing in appearance from themselves, has a very^ deep significance. Either Jacob knew what the result of this strata- 1 gp^em wonM toiCrom experience, or it was revealed to him in a dream, for we read, ^nesis 31,10: <' And it came to pass at the time th# pAttle conceived, that I liftod up mine eyes, and aaw in a dre am, w t

•I

rm • ...

behold, the rams which leaped upon the cattle were ring-streaked, speckled, and grizzled." With the water which they drank, and in which at the same time they saw their own reflection, they transmitted the image of the speckled rods to their young.

We have not the space here to enter into a more extended argument to prove the truth of tliis phenomenon, but the fact that the female progenitor, both human and animal, is capable at the period of gestation to transmit to her offspring the image and likeness of surrounding objects, has a surer foundation than is commonly believed to be possible. The great army of Materialists, who represent the spirit of the scriptures and of life as an ordinary earthly matter, so as to make it appear that nothing is hidden in the sanctuary that they cannot comprehend by their intellect, will never be converted, and those who rely upon the benign influences of a higher light in the temple, which will exist beyond the life of this world, will never need conversion.

Moses himself, the great man of God. had many remarkable visions. Thpse visions consisted in plart of dreams aud partly in ecstasies, and for this reason was he educated in all the mysteries of the Egyptians and in all their magical arts, in which he excelled all others. On account of bis extraordinary piety and wisdom he was made the savior of his people from the thralldom of Pharaoh. His visions were of a diversified character. His ability to lead and govern the people was the direct result of a deep intuition. If we regard this ability as mere inward sight, then we must admit that it was a purely magical gift; if as the result of direct command of the voice of God (for according to the scriptures God often spoke personally with Moses), we find in it a confirmation of the truth, that a pious mind, open to divine influences, can also perform divine acts.

The first important vision of Mo.ses occurred at Mount Horeb. while be was yet engaged in watching over the flocks of Jethro, his falher-in-law (Exodus 3, 2) : " Af»d the angel of the Lord appeared unto him in a flame of fire out of the midst of a burning bnsh : and Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the burning bush, and said. Draw not nigh hither: put off thy shoes from off thy feet; for the place whereon thou standest is holy ground."

"Moses, the prophetic seer, acquainted with the weakness of his brethren, full of religious zeal, and gifted wifeh a glowing phantasia, came to the lodge of^his father-in-law in Midian, where he had time and opportunity, as a shepherd, to store his mind with religious contemplations, so that in a state of ecstatic second-sight, he could review the ways and means by which he might b-come I he leader and shepherd of his people. The centrum of his mind was open to the higher influences of God, who.appcared unto him a** a li«jht in the burning bush which was not consumed, and with whom, with veiled countenance, he conversed familiarly. We find in Moses the emotions of an inward psychological struggle with hopes and fears, with extreme weaknoM ftnd supemataral strength of will; of submlsBloQ, revereaoo

and obedience; of confidence, and finally of an enthusiasm, that, regarding all earthly obstacles as nought, he overcame all things While he was thus equipped with god-like powers, be subdued the elements of nature and compelled them to testify to the greatness and glory of God by the mttrvellous wonders which he perrormed. In such ecstaeies Moses could- tarry long on the mountains and separate himself from the people un the journey in the wilderness, and would yet be venerated as a man of wonders. The visions of Moses embraced the present and the future. He not only delivered the commands of God from the mountain, biit he also foresaw the offerings that were brought to the golden calf; he foresaw that he could prepare the children of Israel for the pure worship of God, and guard them against error and idolatry only by isolating them in the wilderness from the heathen nations around them. lu addition to Uie above indications we need only call attention to the special visions of Moses, his gifts, his ability to transfer the power of divination to others, and class them among magnetic occurrences; we may omit the different kinds of sacrifices, the consecration and blessing with water, oil and blood, and laying on of hands, etc., as well as the stringent prohibitions against taking any part in sorcery, false divination, conjuring and inquiring of the dead.

Among a few instances, resembling magnetism, we mention particularly the rod with which Moses performed his wonders befoTe Pharaoh, and the stretching out of his hands by which he divided the waters of the sea (Exodus 14, 16): '*But lift thou up thy rod and stretch out thy hand over the sea, and divide it; aud as Moses stretched oat his hand over the soa, the waters were divided. And when the Egyptians pursued them, MoRes stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared ; and the Egyptians fled against it, and the Lord overthrew the Egyptians in the miditt of the sea, so there remained not so much as one of them.'' The stretching out of the hand of Moses and the wonders he performed with his rod are of great significance. With his rod he smote the rock in Rephidim, and the water gushed forth to quench the thirst of the murmuring people (Exodus 17, 5): *• And the Lord said unto Moses, go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river take in thy hand and go; and thou slmlt smite the rock, and there shall water come out of it, that the people may drink.'* And when Amalek came and fought against Israel, Moses said unto Joshua (Exodus 17,9-11): "Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top<of the hill with the rod of God in my hand. And it came to pa.ss, when Moses held up his hand, that Israel prevailed ; and when he let down his hand, Amalek prevailed.*'

The gift of prophecy seems also to have been given to the picas elders of Israel through their intercourse with Moses, for it is written (Numbers U, 23-29): ** And the Lord said unto Moses, Is the Lord's hand waxed short? thou shalt see now whether my word shall eome

to pw aoto thw or not, And Mowi wont o^t ond told (be pooplt

THE MAGIC OF THE ISBAELITES. S9

^^___j_i_i_u_iii_jj_ j_iM I I— ^mm ■^111 ^wMiMi ii^iMi • II -i ' iryTw-i-B——-rrm— m^ \-mt^m^t^

the irofds of the Lord, and ^thered together the seveiitj men of the elders of the people, and set them arouad aboatthe tabernacle. And the Lord came down in a cloud, and spake unto him and took of the spirit that was upon him, and gave it unto the seventy elders : and it csae to pass, that, when £he spirit rested upon them, they prophesied, and did not cease. Bat there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad : and the spirit tested upon them : and they were of them that were written, but went not out into the tabernacle: and they prophesied in the camp. And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid ^thesk And Moses said unto him, Enviest thou for my sake ? would God that all the Lord's people were prophets, and that the Lord would put his spirit upon tfaiem t

The various conditions of clairvoyance are clearly described by Mosea Miriam and Aaron spoke against Moses because of the Ethiopian whom he bad married, and they said (Numbers 12,-2-8): *' Hath the Lofd indeed spoken only by Moses? Hath he not also spoken by as ? And the Lord heard it. And the Lord came down in a pillar of the eloiid and called Aaron and Miriam : and they both came forth, And he said. Hear now my words : If there be a prophet among you, I the Lord will make myself known Unto him in a vision and will speak unto him in a dream. My servant Moses is not so, who is faith-fal in «11 my hoase. With him will I speak mouth to mouth, even apparently and not in dark speeches, and the similitnde of the Lord shall he behold.'' And so it was also among the Israelites and other natioot, and is now in our magnetic appearances and revelations by visions, and especially in dreams and dark words and figures, which is frequently the case in the lower condition of somnolency ; but in the highest grades of clairvoyance, when the mind is pure as in the ca8e< of Moses, it is to behold in the true form.

The personal conversations of GS-od with Moses, and his poWer of behotding the Almighty in his true similitude are figurative expi^e-8ion», and must not be taken,in a literal sense. For the Lord speaks throogh revelation and by means of the light, and not by word of month, neither can God be seen by mortal eyes, for He says in another place, " No man can behold me and live." This language is the ezpiessioa or impression of the divine word, and a light from the very purest'Sonrce ; it is the spiritual gift and revelation of the Deity to mmn, wbteh mast be taken according to the various grades of intelligence of beings, as in nature, according to the kind of light produced by different actions, whether the effect be produced upon near or distant, thick or thin, bard or soft objects, etc.

Tbis language was understood by prophets and consecrated men in all ages, and f^eee conld not communicate the light they had received in any other language than those which were spoken in their day, although, that which came over them was much more simple, oompre-bensive and spiritual thau any spoken communication could have been. The language of God is the ioflaence of a higher light through wbiob the spirit w£ich he pervades beeomes eleotrifled. uod acts m

40 • THE MAGIC OP THE ISRAELITES.

a centrum only on the centrum of things, that is, on the inner or spiritual, and the outward manifestations follow ez post. It is not less significant that the bite of the fiery serpents was healed by gazing upon the brazen serpent. *'And the soul of the people was much discouraged because of the way, and spake against'God and against Moses. And the Lord sent fiery serpents among the people, and they bit the people ; and much people of Israel died. Therefore the people came to Moses and said, We have shined, for we have spoken against the. Lord and against thee : pray unto the Lord that he take away the serpents from us. And Moses prayed for the people. And the Lord said unto Moses, make thee a fiery serpent and set it upon a pole ; and it shall come to pass that every one that is bitten, whun he looketh upon it, shall live." (Numbers 21, 4-9.)

The visions and prophecies of Balaam, son of Beor, to whom Balak sent Messengers, that he might curse Israel, are also of a remarkable character. (Numbers 22, 23-24): ** If Balak would give me bis house full of silver and gold, I cannot go beyond the word of the IjokI, my God, to do less or more." So spake Balaam to Balak, who trit^d to bribe him to do evil.

In Numbers 24, 4, 15, 16, 17, 19, we have an account of the visions of the heathen seer, in which was announced the advent of Christ: *' And the spirit of the Lord came upon him and he took up his parable and said : And the man whose eyes are open hath said : He hath said, which heard the words of God, and knew the knowledge of the Most High, which saw the visions of the Almighty, falling into a trance, but having his eyes open, I shall see him, but not now; I shall behold him, but not nigh ; there shall come a Star out of Jacob and a Sceptre shall rise out of Israel. Out of Jacob shall come he that shall ba^-e dominion." The history of Balaam proves that the power to perform wonders was not possessed by holy seers alone. Balak, king of the Moabites, being afraid of the Israelites, desired to form a league with the Midianites. But since neither the Moabites nor the Midianites felt like engaging in hostilities with the Israelites, they resorted to magic, and since they had no magician among themselves, they sent for Balaam, who was celebrated for his powers of charming and divining. The messengers came to Balaam with costly presents in their hands (for he took money for his services as soothsayer), and demanded that he should curse this strange people. Balaam invited them to tarry over night; in the morning he aroee and made known to the messengers that God neither permitted him to curse the Israelites, nor allowed him to accompany them to their country, for " that people was favored of God." Balak thinking he had not offered enough, sent more costly presents by the hands of his nobles, in order to induce Balaam to visit him and corse Israel. Balaam, a mixture of faith and fickleness, of truth and avarice, of true, prophecy and magic, said to the servants of Balak : '* If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more." And yet, after be had spoken with the Lord during the night, he arose in the morning,.saddled his ass, and prepared to go with the Moabite prinoes^

and afterwards told the enemies of Israel how they could lead them into idolatry.

Here follows the history of Balaam's perfect somnambulism. Being a visionary, he was divided within himself, because he tried to serve God and Mammon> His conscience unbraided him, **And God's anger was kindled against him because he went: and the angel of the Lord stood in his way for an adversary against him." Now he changed his inward perception from the angel and transferred it to the ass, which now also beheld the angel standing in the way, and therefore began a rational conversation with its rider. The ass, ivith characteristic obduracy, preferred the fields to the uneven paths in thie vineyards, and when force was employed to turn her in the way, she thrust herself again the wall, and crushed Balaam's foot agiinst the wall, for which h€ smote her with his staff; and since there was no path to turn aside either to the right or to the left, the ass fell down under Balaam, and he smote her again. Finally the ass spoke to Balaam, and pointed out to him his unreasonable conduct, and when he came unto himself he again saw the angel instead of the ass;' but his conscience smote him ; he confessed his sin and promised tq go back again. But the angel permitted him to proceed upon condition that he should speak only what the Lord had commanded him to say, which condition he fulfilled in spite of every temptation that Balak could offer; and he went not at other times to seek for enchantments, but he set his face toward the wilderness..' Instead of cursing the Israelites he blessed them, and afterwards actually prophesied concerning the Star of Jacob. (Numbers 24.)

This spurious prophet had no truly divine inspirations, but he pro-,phe8i6d in the same manner as do onr mesmeric clairvoyants. For, first, he always went into retirement, when he was about to prophesy, to avoid outward disturbance, which no true prophet ever did. Second* His inward perceptions were opened by closing his outward senses. ** So sayeth the hearer of the word, whose eyes will be opened when ho bows down." It is evident that the angel with the drawn sword was a vision, and the fact that the ass speaking did not appear strange to him, proves clearly that he could not have been awake. According to the Arabic, Balaam was called " the man with the closed eye," and this induces Tholuck to compare his condition to a state of magnetic ecstasy. Third, Balaam was so incapable of distinguishing between the real object and the apparent subject, that the ass, gifted with speech, made no impression upon him, so that, after he had regained his senses, he saw the angel standing before him and bowed himself before him. Fourth, Balaam made use of certain external means to throw himself into an ecstatic state, which true prophe^ts never did. He was led from place to place in order to obtain visions, differing in their nature, so as to make them conform with the pleasure of Balak. He even employed magic, for it is written : " And when Balaam saw that it pleased the Lord to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward (he wilderness.'' Fifth, finally, Balaam's ecstasies were unstable and uncertain, and his figures and expressions were symbolical, for we

*Hfi MAGIC OP THE IS&AELlTfiS.

read, for example: '* He couched, he lay down as a lion, and as a great lion.'^ This false prophet then returned to his dwelling, hat appears again later in the camp of the Midianites, where he finally perished by the sword at the hands of those whom Moses sent out to fight.

In the days of the judges and kings, dreams and prophetic visions signified the same thing. In 1 Samuel, 28, 6, we read: *' In olden times in Israel, when men inquired of the Lord, they said : Come let us go to the seer, for they were called seers who are now called prophets/'

In Numbers 27,18-21, when Moses asked the Lord to give him a worthy follower, it is written : " And the Lord said unto Moses, Take Joshua, a man in whom is the spirit, and lay thine hand upon him. etc., and thoushalt put some of thine honor upon him, etc. And he shall stand before Eleazer the priest, who shall ask counsel for him after the judgment of Urim before the Lord," etc. I have already quoted passages from the Bible to show that dreams and prophetic visions were regarded as the same thing; and indeed, 80 important were dreams, that a dreamer was plac^ in the same category with a prophet. ^* And when Saul saw the host of the Philistines, ne was afraid, and his heart greatly trembled. And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets. (1 Samuel, 28, ■<>.) We read in Deuteronomy 13, 1-4: ** If there arise among you a prophet, or a dreamer of dreams, und givelh thee a sign or wonder, and the sign or wonder come to pass, whereof he spake unto thee, saying Let us go, after other gods, which thon hast not known, and let us serve them: Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul." From this we learn that persons who were not prophets, and who were not of a pure heart, also had prophetic visions.

It would be tedious as well as superfluous to recite all the visions of the prophets. In the meantime we will not pass over the most remarkable in silence. In 1 Samuel, 16, we find the history of Saul, yfho, after the spirit of God had departed from him, became gloomy and ill, and whose condition could only be ameliorated by the sweet sounds of music. " But the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. And SauPs servants said unto him. Behold now, an evil spirit from God troubletii thee. Let our lord now*oommand thy servants, which are before thee, to seek out a man, who is a cunning player on the harp: and it shall come to pass when the evil spirit of God is upon thee, that he shall pla^ with his hand, and thou shalt be well : and Saul sent to Jesse, saying. Let David, I pray thee, stand before me, etc. And it came to pasp, when the evil spirit from Grod was upcm Saul, that David took a harp, and played with his hand: so Saul was refreshed, and was welt, and the evil spirit departed from him.'' When Saul saw the Philistine host his heart failed him, and he inquired of the Lord, bat the Lord answered him not, *< neither by dreams, nor by Urim nor by

11 — ■ ' . I. » I II ... I. .

prophets. If there arise among jou prophets, or a dreamer of dreams, and giveth a sign, etc. Saul was a seeker after signs and wonders, for he at one time inquired of Samuel about his missing asses; at another time he inquired of the witch of Endor,and at other times he depended upon deceptive dreams. The witch said to Saul: " Wherefore dost thou ask of m^, seeing that the Lord is departed from thee, and thj kingdom is gone out of thy hand.''

In the books of Samuel, who was a clairvoyant in his yonth, we find many prophetic visions recorded. The most remarkable of these visions were those of Samuel and David. Even Saul attempted to prophesy until the ppirit of the Lord departed from him. . The history of ue aged king David, who could no more obtain w:armth of body, even though he was covered with clothing, we have already related. A young virgin was procured, who slept in the king's arms and cherished him, and so he obtained heat. (1 Kings, 1, I.)

Among all the prophets of the old dispensation there was none more exalted than Elias, whose very name was a synonyme for a higher grade of being. We find in him an example of great significance in magnetic transactions. He imparted the most important doctrines of life, and he gave life to such as had apparently died, a history of which is here inserted verbatim: ''And it came to pass after these tlii g.s, l^at the son of the woman, the mistress of the house, fell sick, and his sickness was so sore, that there was no breath left in him. And she said unto Elias, What have I to do with Ui^e, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son ? And he said uirto hei^, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. And he cried unto the Lord, and said, O Lord, my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son ? And he stretched himself npon the child three times, and cried unto the Lord, and said, O l40rd my God, I pray thee,, let this child's soul come into him again. And the Lord heard the voice of Elias; and the soul of the child came into him again, and he revived. And BUias took the chilly and brought him down out of the chamber into the house, and delivered him to his mother." (1 Kings 17, 17-24.)

Of a similar kind a still more remarkable instance of the striking and. powerful magnetic influence is given in the history of the Shu-nammite's son who was restored to life by the prophet Blisha (2 Kings, 4y 18-87). *' And when the child was grown, it fell on a day, that he weAt out to bis father, to the reapers. And he said unto his father, My head, my head I And he sai^ to a lad. Carry him to his mother. And when he had taken him, and brought him to his mother, he sat on h^r knees till noon, and then died. And she went np, and laid him on tiie bed of the man of God, and shut the door and went oat. And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to tiie man of Gk>d, and come again. And he said, Wherefore wilt thou go to him to-dav? it is neither new moon, or Sabbath. And she said It shall be.

<>t. forward; slack not thy riding for me, except I bid thee. So she went, and came unto the man of God to mount Carmel. And it came to puss, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder that Shunamite : Run now, I pray thee, to meet her, and say unto her, Is it well with thee? is it well with thy husband ? is it well with the child ? And she answered, It is well. And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her ^way. And the man of God said, Let her alone; for her soul is vexed within her: and the Lord hath hid it from me. and hath not told me. Then she said, Did I desire a son of my lord ? did I not say. Do not deceive me ? Then he said to Gehazi, Gird up thy loins, and take thy staff in thy hand, and go thy way : if thou meet any man, salute him not; and if any salute thee, answer him not again : and lay my staff upon the face of the child. And the mother of the child said, As the Lord liveth, I will not leave thee. And he arose, and followed her. And Gehazi passed on before them, and laid the staff upon the face of the child ; but there was neither voice nor hearing. Wherefore, he went again to meet him, and told him, saying, The child is not awaked. And when Elii«ha had come into the house, behold the child was dead, and laid upon his bed. He went in therefore, and shut the door upon them twain, and prayed unto the Lord. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his bands: and he stretched himself upon the child, and the flesh of the child waxed warm. Then he returned, and walked in the house to and fro ; and went up, and stretched himself upon him : and the child sneezed seven times, and the child opened his eyes. And he called Gehazi, and said. Gall this Shunamite. So he called her. And when she was come in unto him, he said, take up thy son,''

What may we learn from this? First, that one must be a man of God as Eliaha was. Second, Elisha must have been well acquainted with the transferring of this power by means of a conductor, or he would not have sent his servant before him with the staff, by simply laying the same upon the face of the dead child, and thereby restore him to life. Third, the command that he gave unto his- servant, to salute no one by the way, has a deep significance. He was to give his undivided attention to the business of raising the dead unto life, and not to be led away by any other consideration or occasion whatever. A proof that it is highly necessary and important that a magnetic physician should be free from all diversions in order to concentrate all his energies upon the one object,—the patient. Fourth, the very management in this case, is incomparable. Fifth, it is a proof that perseverance and continuance is a chief requisite in a magnetic operation: you cannot fell a tree with one stroke, so Elisha, after the first effort, arose and walked to and fro in the house, and only upon the second effort did the dead lad begin to breathe. By the conduct of Elisha (and Saul), we may learn, that the inner sense may also be developed by music, as for instance, when Elisha was called upon to

. . . a —•

said: "Bat npw, bring me a minstrel." And as the minstrel played the hand of the Lord came upon him, and he prophesied. (2 Kings, 8,16.) That they knew the method of healing by laying on of hands, and that they practiced it, is proven in the passage (2 Kings, 5, U.) Naaman, the Syrian captain, expected Elisha to move his hand over the leprous part, and thus put away bis leprosy.

We often read that the remains of saints worked marvelous wonders and healed the sick long after their decease. This was the case with Elisha, for we read (2 Kings, 13, 20): <* And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year. And it came to pass as they were burying a man, that behold they spied a band of men ; and they cast the man into the sepalchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived and stood upon bis feet." If it might probably appear, that in the earliest ages men were chiefly given to prophecy and. inner perceptions, in our day and amon^ us the female more frequently possesses these gifts : still, there are numerous instances of prophetic women recorded in the Bible also, as, for example, the woman of Endor, who pos^sed the spirit of divination and to whom Saul went to inquire of. Huldab, the Prophetess, (2 Kings, 22, 14), and Deborah, the wife of Lapidoth, etc.

Let US once more take a retrospective glance upon the people of Israel, according to the history of the Old Testament, and upon the ancient days of the Orientals, and compare the magic among them to that of later years, and we shall find many and essential differences. In the first place, I have remarked before, how that the people of Israel stood single and alone before all the heathen nations, and how the magio among them assumed an essential and diversified form. For although the Jews remained so long in Egypt, they brought very little Egyptian magic with them on their return; that is, of the genuine theurg^cal mag^ art, which is the result of natural powers and of human hiventions. These magical ecstacies and wonder workings were more of the nature of divine inspiration, while the black art, practiced by natural means, which was to produce supernatural effects, was met with severe punishment as an unholy work of sorcery and witchcraft We find quite the contrary in heathendom, since here the true knowledge of the divine was either lacking altogether, or it was adulterated by traditions and darkened by mysteries. As for instance, in Egypt Athor« according to the Theogony of Hesiod, the darkness of night was worshipped as the great unknown, through profound silence ;. but to the Israelites the light appeared in the unity of God, whom they woniiipped with loud hymns. In the entire old world of Heathendom the power of the principle of nature governed, and brought down the spiritual vibration to the level of the terrestrial or earthly. The true magio of the divine was hid from that erring people, being covered wi& a veil through which but few glimpses of light penetrated. The light shone io the darkness, but the darkness comprehended it not. Bamberger says: '* Heathendom was capable only to take up ■ingle rays, as it were, in an oblique direction, but the eleet of God, {|8 tlie posterity of Shem, in wl)ou) mankind was to be e](hibited a(i

such, and to whom all the rest of maakind, as the mere commoa people (Gojim) were retained, tbej could rejoice not only \n^ circait-oiis, but in a central influence on the part of the Lord. *' Thou art a holy peopje unto the Lord, says God. (Dent. 7, 6.) The Lord thy God hath chosen thee to be a special people to Himself, above air people that are upon the face of the earth."

Israel was appointed thereto, not so much to conceive and i^rasp the outward glory of God, the ideal world, but much more His inner beint?, to be led deeper and deeper into the sanctuary of divine personality. This, however, cannot be done at once ; and if Israel is not the only pardoned and favored, but if through him all the nations of the earth shall be blessed, this could only be accomplished gradually, and by degrees. Madam Schlegel says: ** A longing or love is the root and beginning of e^crj higher and divine knowledge. Perseverance in searching, in faith, and in the contest of life, only prefig^ire the middle of the way; the termination must always remain something that is hoped foi*. The necessary epoch for preparation to this gradual process may not be oyerturned nor set aside by the noblest strivings of man. The character and the history itself of the Hebrew nations are greatly misunderstood, for the very reason, that these things are not duly observed. The whole existence of this people was built only upon hope, and the highest centre of their inner life was placed at a great distance in the future. Upon this also rests the chief difference in the method of the holy deliverance of the Hebrews. as is exhibited by other old Asiatic nations. In the old records of these nations their glance in the proper historic parts is directed more toward the glorious past, with a regretful feeling in consequence of that which man has since lost. Out of all the fulness of these touching, holy remembrances, and out of the oldest joint proverbs. Moses, in his most direct and fixed revelations for the Hebrew children according to the wisest law of economy, brought out but very little, and only what seemed the most indispensable and necessary for hhi people and the object of God with the same. And as all the writings of the first law-giver, who for this sole object led and brought ont his favorite pf*ople from Egyptian servitude in a spiritual sense and according to the whole mode of thought, until np to the time of the prophet king and singer of psalms to the last voice of warning and promise that died away in the wilderness—the outwatxl contents and the inward understanding ai*e, according to prophetic writings: so may the people themselves be called a prophetic people in the highest sense of the word, and is such really, taken historically, in the whole course of the world and in their wonderful destinies they were and are such. ;

Molitor says further:—''The leading of the Israelites famishes tbej most apparent proof of the divine nature of religion. Among at] nations there are oracles, and in all important affiiirs and transactioi inquiry is made of them, and nothing is undertaken in life unless thi favorable judgment of the gods is first obtained. Meantime thes< oracles do not appear to he positive leaders of the people. They sim-j ply reply to inquiries mfv4e. Not |n i^ single hei^th^a religioq, tbero.

fore, do we obserre a really positive, sensitive and divine guidance. BuHi man stands here, solely in his own power. The case is entirely difi^rent with the people of Israel, who are nothing, and have nothing of themselves, but whose whole existence and guidance is singly the work of Divinity. Where is there a nation to be'found that had such an ethical guidance? Where do you find a people who have made humility and obedience and a childlike surrender to God, their first and chief duty, and accepted chastisement as a token of love, and were brought to their destination through adversity and humiliation ? True, there are guidances and trials also in Heathendom, but they are trials only in the vigorous subduing of evil, and tlie courageous bearing of great burdens. Nowhere, therefore, do we find merit or praise for baseness or lowness. When, for instance, it was ■aid of Moses: ** He was an humble man/' it was a compliment which was never bestowed upon a heathen hero.'' (Kabbalah, Part 3, page 116.)

The Hebrew prophets and the heathen seers present an essential difference. Even if the ground-work of natural magical visions appear here as elsewhere; if imagination and sympathy—if the outer influences of nature often produced like effects, and if the Israelites bad learned and brought with them many and various Egyptian secrets, as for instance, Samuel's School of Prophets in the Old Testament gives ample proof, as also the holy inspired dance, the propht^tic signing, etc., had in it something contagious, insomuch that prophetic students were seized and overcome, as was also Saul, who fell in with them and prophesied, so that the proverb, '* How came Saul among the Prophets ?^' still shows something very curious and surprising; yet, in view of the motive and effect, great differences are found, so that they well deserve to be held to view in this place. They are as follows:

1, The Magician, the Indian Brahmin, the mystical Priest, etc, brings himself into an ecstatic condition, and into supposed union with God, by self-elected methods ; Moses and the true prophets of Israel receive an unexpected call to serve Him.

2. the Magician elevates himself by his own innate strength to a higher state and condition than the world by whom he is surrounded ; he isolates himself intentionally and his isolation becomes imperative, and through it follow the various castes and grades in llf(», ns, for example, the Indian and Egyptian castes, which produces a spec.irtl iufluence upon the diversified conditions of earthly life and intellect; Mo^es and the prophets are more casual, and iu the passive dread of deep solitude, they suddenly hear the call and follow in humiHtv. with veiled countenances. The liberation of his people is not effected bf a strong will, and he claims no preference ; he does not separate toe different castes, but he separates the organic unity of the people froift heathen blindness, which he dedicates to God; he is himself the expounder of the faith of God's overruling providence; of the hope in future punishment; of the love of God, and of order and jus-ti^ among men.

d. Contempt of the world and pride in his own worthiness and

kaowledge characterize the magical seer. A wise use of life, obedience ill serving God and a constant reoollection of his sinful wealc-ness, incites the prophet to implore divine help, to praj for a knowledge of the truth, to fulfill not his own, bat a higher will. To the Brahmin, for example, the earth is a hell, a place of torment; to the prophet it is a school, through which,.in the performance of duty, the peace of true happiness may be found.

4. The magician is a lawgiver, the prophets are obedient disciples, who preach and explain the revelations of God.

5. There we have the means of falling into a state of ecstasy, self-denial and unnatural mortification of the body. Here the world is adapted to the most judicious eujoyment of life. The prophet does not require extraordinary means to fall into a state of ecstasy ; he utters the immediate word of God without preparation and without mortifying the body, presents it, and lives among his kind.

6. The index of prophecy itself, in the highest ecstasies of the magicians, is a kind of light lustre; when they are steeped therein, the world with its signatures, and perhaps too, the inner condition of the spirit may become plainly visible, like unto the clairvoyants of our day ; but their lips are sealed in this ecstatic state of happiness and in the dazzling lustre of a pathological self-illumination. Therefore, the numerous antagonistic figures of truth and deception, of sensational emotions and phantasmagoria in broken and'jarring forms, of convulsions and contortions of the body and the soul, which we find among our mesmeric subjects. Their vision^are, like those of certain somnambulists, not reliable, and cannot, in tiieir proper surroundings, be understood without a previons explanation With the prophets, the visions according to form, are the illumination of a mildly divine light, reflected from the mirror of a pure mind, which retains a perfect personality, and causes a feeling of dependence on God and the outer world. The index of their visions relates to the general Concerns of life in respect to religion and citizenship; the prophet speaks and his words are trne doctrines, uttered clearly for the benefit of all men and ages, and comprehended by all. He seeks happiness yet finds it not in penance, but in his calling, in spreading abroad the word of God, not in secret contemplations, but by imparting it to his fellow-beings through active co-operation. The true prophet, therefore, is not lost in inward contemplations, neither does ho forget himself in the world, but he continues in living relation with God and his neighbor, in word and in deed. Finally,

7. Since the motives and proceedings differ essentially among inspired races, so their aims and results also differ. The Indian mlagi-cian mourns on account of the gradual lowering of the spiritual from its original lustre, following the rapidly succeeding eras of the world into perishing nature and into the kingdom of death, and deprecates the misery connected therewith, namely, discontent, the confusion and laceration of the spirit, all of which we may find among the different heathen nations. On the other hand, how greatly has universal brotherhood and companionship increased, step by stop^ through the agency of the true prophet, and how has the spiritual been glorified!

The spirit that waved over the Jewish religioa in the west spread its peaceful inflnenoes farther and wider, and while in the former instance everything is lost in weakness and darkness, in the latter mouiktains are removed by active faith, and trees are planted by matnal help and counsel, whose frnit will only ripen for enjoyment in another world; toward which we should turn our faces and our exertions.

The aim of the magician's life is to secure a pleasurable inward contemplation; the true prophet lives by faith and not by sight.

Historians and philosophers of modern times have declared that the ecstatic visions of the prophets of Israel and those of the apostles were identical with magnetic appearances. In order to form a clearer judgment of the circumstances given above, we will add the following :

True prophets receive an extraordinary call from God, and are urged by the Holy Spirit to proclaim thti will and counsel of God. They are called seers, men of God, servants and messengers of the Lord, angels and watchmen. The marks of the true prophets of the Old Testament were: 1st. That their prophecies agreed with the doctrines of Moses and the patriarchs (Deuteronomy 13, I.) 2d. Their prophecies were fulfilled (Deuteronomy 18, 21; Jeremiah, 28, 9). 3d. That they performed miracles, but only when a special covenant was made, or when a special reformation was to be undertaken. 4th. That they agreed with other prophets (Isaiah 8, 2 ; Jeremiah 26,18). 5th. That they led a blameless life (Jeremiah 27, 4 ; Micah 2.11). That they exhibited a holy zeal in the work of God (Jeremiah 26, 13); and 6th, That they possessed great elocutionary powers (Jeremiah 23, 28-29). Their office consisted in this, 1st, That the^ instructed the people, when the priests, whose duty it was, became mdiflerent.. 2d. That they restored the slack and decayed worship of God (2 Rings, 17, 18 ; Ezekiel 3,17). 3d. That they foretold future events, and to this end asked counsel of God (1 Kings, 14, 2-3; Ezekiel 22,6-8). 4th. That they prayed tor the people and in this manner averted impending Judgments (Grenesis 20, 7 : 2 Kings, 19, 2); and 6th, That tkej composed the will of God (1 Chronicles, 29,9).

liie same may be said of the apostles and the preachers of the living word. They were called ministers because Christ had himself chosen them and sent them to the ends of the garth to proclaim the atonement and gather His elect. They did not force themselves into his service, but Christ called them in a direct manner, and taught them personally to proclaim the advent of the Messiah, and with these credentials, to perform wonders through the divine word. This new doctrine originated expressly from the prophets of the old covenant: repent and believe in the gospel of the atonement, and prove thereby that ye love €k>d above all tbings and your neighbor as yourselves. Their lives proved that they were true followers in the footsteps of their Lord and Master, in word and deed, in works and in suffering.

If we select these characters by which to form our judgment, it will not be difUcult to distinguish between magnetic sight and prophetio inspiratioii, not to regard the former too highly, and not to underrate

the latter. For if their superficial appearanoe a( ffst sight seeiM the same, their difference will soon become apparent when we ezamiae them in a threefold point of view, namely, of cause, content or form and intention.

According to thecans«, the palpable differencecpnafsts'in tiilfl, th«t magical and magnetic second-sight is mainly the work of man, wh1<sh gprows out of a diseased physical soil, no matter whether it is developed by the arts of the physician or whether it Is uiifolded by chance. An abnormal condition of health always precedes tt, KoAi the somnolent state of the outward senses is the first conditicm of it. If in one person this mesmeric disposition is greater than in another, then the physiological foundation is in his own body, and if occasional circnm-stances promote second-si^ht in others, then such causes belong to the kingdom of nature, which binds the clairvoyalit in strong b(Hid8 and which remains his determinate state evea shouXd he reach the highest degree.

Prophetic inspiration is sot a procreation of nature or of man bat it is an emanation of the Holy Spirit and a divine decree. The divine call comes unexpectedly, and the physical condition has no connection with it whatever. The physical powers can never become the determinate powers, but they remain dependent upon the spirit, which makes it a means to spiritual aims. * A mesmeric life with changed functions of the senses and a physical crisis does not take place here.

Secondly, according to form, magnetic second-sight depends directly upon the health and on the life of the seer, or rather, it predominates in the relative modes of earthly life. The clairvoyant directs his attention at will to self-selected objects, at least in a majority of instances, or he interprets his own visions, conducts his own affairs or those immediatety surrounding him, or ht suffers himself to be outwardly determined without active and persisiient independence, and without activity for the common good. Purely human nature, affectation and inclination are never wanting in the magic circle of the seer^ and the operation of his will and his faith produces no supernatural or permanent effect, either upon himself or upon others.

The true prophet, according to form, has no diversity of visions, bat an unchanging index of scriptural work—th^ annunciation of Him, who is the Beginning and the. End, and by whom all things were created. A prophet is not only a Beer, but he is thie organ of the divine wilL Instruction in the true knowledge of God, and Spreading abroad his kingdom*, which is triith and love, is his only and constant occupation, therefere he fights against error and wickedness, in order to overcome the world. That which is worldly or changeable ^bigotry or sensiuUity, health, riches and honor in the wocld, and dominion over his fellow-men, 'm not his alfidr. He does not preach a present, but a. future state of happiness, genaine peace in God, and the hope of eternal life in His. presence, not from personal inpttlse or selfishnessi or from huauui considerations, but as a wining instrument of. perpetual enlightenment, inspired by Ged himself—-a worthy example in work and walk; as an obedient servant and a

\ ' mediattor between (Sod. and raao, behreen time and eterniigr* Iwtweea

he«v«i| and eartti. Tbri^a^ prayer^ and 'in wovd .aad deed, the

propheh^oontinties hi a livisg relation witli €rod and bis feltow-beings.

Triie i^ropliets do not isolate themaelves neither do tbey ttnli into the absorbing depths of their own visions, feeUngs and relations. Their prophecies do not refer to pervonaUties, biit to the £ite of nations and the world, therefore, are tbey ^ble in their works to exhibit siipomatum^ powers, strengthened by the omnipotent power of their faith and wilt, and tfan» power tbey exercise over their own bodies as weU as over the bodies of others and over ali nature in its wide and teoftporal t»o^Oda^ies. The sadden conversions and changes of opin-ionr^e'^fltantaneoas healing of severe and lingering diseares, the warnings! against threatening dangers, and help for the needy frotn a distaooe, giving consolation and strengtii ta tcoi^le and sufflBring, *etc., are proofs of their divine powers.

Ajb we have already stated, the aim ^f the tnie prophets was, the rev^tion of the divine word to man ; the spread oif the kingdom of God on earth; the ennobling and well-being of the human race. Impelled bj the spirit of God, apon whose aaeistance tbey relied, their eflbrls were directed to nothing less than to spread the light of trath and to infbse conrage Into their fisllow-beings, to fight against evil; to awaken mutual attention and assistance, and to extend peace and bajppiness among men. Self^aggrandisement aad the personal advantage of these organs of the Deitf were not thought of. The foundation of aH their works was faith in the power of God, and tbey fulfilled the whole snra of the commandments throagh love, the noblest of all vfrtnes, ** but the fruit of the spirit is love " (Ckilatians &, 22); '* And God gives wisdom to them that love Him,'' (EeclesiaBticfis 1, 10); *' And His baaner over oie was love." <Song of Solomon, 2, 4.)

To these obvious variations the children of Israel bear speeial wit-aeaa. ist. That the oaases of inward visions were aetnaHy objective, aad that there is sometliimeovtside of bumaa: iateUigeiiee that governs aad controls the world of man, aad that too, iat^pendeatly of the faittfr centrum of tiie miad, while the peripheral sense of day aad nature are eKI^er inactive, or while they are in a ver^ snbordiaate coa-^timi, 2d. That ihere is a still noreexaHed spiritaal regiao whieh .takes a po|3tive bold upon the reason and oflf^ia reveiationa wUeh are BOt of a natural order, and which cannot exist ia these lower reg^oas, and which are ik>^ merely phantasies, Ukisions or baUneiaations of an abaofmal condition of the brain. ** Tlie band of the Lord was apon them." Sd, The ignoring, or rather, the denial of w^histieal lation-alism, especially by the Israelites, is also vepreseatad superficiaHy, just as thepanthfeistical pMloeopby of nature is, which dtsttls everything into a common mass, and which represents Uie prophets and the saiote only as somnambulistic sects, apon a somewhat higher plane than is ascribed to them in the partial TeHarian dark ages. 4th. Notwithstanding that this class of visions has an oatward resemblance to the magical and magnetic, as well according to the anthropological expression as to the symbolical representations, as we have already leen, fui4 it |s1|oq}4 remin4 us of magnetig relatioQs, iQasmaQll M

prophetic revelation agrees with the parest forms of second-sight, and whereas dream-yjsions and fprtune-fcelling originate from circumstances and conditions, so we niay. find many preparations and arrangements in the old covenant, the skme as we have learned to know them among the rest of the magicians of the Orient.* We often fihd among the prophets also, that they seclnded themselves in solitary-places, and that they fasted and gave themselves vtp' to quiet contemplations. They, like the clairvt)yants, speak of in inward higher light, of a light that enlightens them, and they admit this higher ilia-mination to be the spirit of the Eternal, whose hand came upon them and transfigured them, and they walked, as the Psalmist says, in the light of His countenance, *' For in Thy light, we shall see light; the Lord mv God will enlighten my darkness. Thou art the living fountain and in thy light we see the light," (36, 10, 18, 29.)

The prophets describe the divine higher light as an instantaneous view, presented very frequently in the most familiar symbols, of which the vision of Daniel, by the side of the great river Hiddekel, is one of the most remarkable, and which will serve as an illustration (Daniel 10, 2-21): '' In those days I Daniel was mourning three full weeks, I ate no pleasant bread, neither came fiesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: Hisbody also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and bis arms and his feet like in color to polished brass, and the voice of his words like Uie voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision ; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me : Yet I heard the voice of his words : and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And behold, a hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, 6 Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to anderstand, and to chasten thyself before thy Grod, thy words were heard, and I am come for thy words. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips: then I opened my month, and spake, and said unto him that stood before me, O my lord, by the vision.my sorrows are tamed upon me, and I have retained no strength, for how can the servant of this mv lord talk with this my lord ? for as for me, straightway there remamed no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, and said, 0 man greatly lbe}ove4| Fear pot; pence be onto thee, be P^QQg, yea, be ^ti^nf.

THE MAGIC OP THE ISRAELITES.

And wben he had spoken unto me, I was strengthened, and said, Let my lord f^peak ; for thou bast strengthened me. Then said he, Know-est thou whereibre I came unto thee ? but I will show thee that which is noted lu the scripture of truth, etc.'' The following passage from Pa^avant will serve as an illustration of this vision :

** Such a condition, and so penetrating an illumination of the spirit can Gnd its agreement only in the original relation of the creature to thii Creator. The created spirit does not generally exist for itself, nor by itself, but only in reference to absolute being. The more perfect the creature, the more inward and free is the communion between the creature and .the Creator—the more is man a free agent and a co-workei* with God. That which holds good in human nature and in all spiritual power in perception and accomplishment, holds good also especially in the jregion, in which the human spirit, free from earthly nature and of the bonds of time and place, is more active. As we have, therefore, assumed, that the highest magical operation is, where the human spirit becomes the divine organ, so we are justified in assummg, that the highest magical knowledge must be a divinely illnminated power of second-sight, a spiritual beholding, which is moved and led by the divine spirit. So far now, as we must regard the most inward communion of the creature wijth the Creator as the final destiny of created spiri^, 80 may we regard the holy power of prophecy as an anticipation of a higher and more perfect condition, in which man knows as he is known (1 Corinthians, 13, 9), where his spiritual freedom shall have attained a knowledge in which he can no*longer be circumscribed by earthly laws. But since man must elevate himself to that which is good as well as receive good, so this, law of the free and created spirit will repeat itself, because man can raise himself, in different degrees to a higher order in this world, and become enlightened in the same degree. If taken in this connection, the power of the divine seer is not to be regarded separately from other spiritual powers by which he can overcome anything foreign to bis nature, but rather as a fixed form, a normal and regenerated soul-power. The spirit.of man, the image of God, may become the mirror in which the divind type is reflected just in proportion to the purity of this image'' (Passavant'9 Magnetic Life. Second edition, p. 167.)

Further it will only be necessary to remark, in a general way, that God has made use only of the nobleness of the spirit of Israel for the education and redemption of the human family, and that this people, which bad become attached to heathen idolatry, and were disobedient and. refractory, could only be brought slowly to their true destiny in the severe school of adversity and by heavy chastisements. The way from Ur in Chaldea to Canaan, which was takeu by the patriarch Abraham, how far it stretched through its lengths and breadths across to Egjrptf and from thence through the wilderness to the promised land of which they were to take possession! Yea, the children of Israel were compelled to wander hither and thither in the wilderness during a period of forty years on account of their vascillation between the service of God and heathen idolatry; were sent in captivity to Babylon \ the hol^ cit^ had to ^e destroyed} and Qnall^, the^ wer^

■ ■ ■ ■ ■ ■ ■■ ^^^g**^ I I

compelled to endure the very fullness of woe and penieentioa, and all because of their yascillatiog between the service of the ftrae God and of heathen idolatry. If Israel then is, as it is represented, the favored people of God, then it can be nothing less than the pearl of perfec-tion« and consequently the mirror of perverseness, wbi^ always strives af^er outward forms and ceremonies, and seeks barppiness m nature and the dissipations of the present, a happineHS whieb cannot be found on eartb. The divine word of revt^lation alone can- disclose the happiness of the peace and blessedness of Paradise, and in order to become partakers thereof, the spirit of man mast become iimr«^ to two great qualifications, namely, natural obedience to the law and a more than natural hope of reaching his final destiny beyond the life of earth. In or(}er to teach the children of Israel humble obedience to the laws, they were exposed to the severest trials and subjeeted to the meanest slavery.

To this people and to no other, the commandments were commonl-cated in thundqt tones by divinely appointed leaders, in order that it might heed with the inner depths of the mind and not merely snp^srfi-cially with the outward senses. Sacrifices and feasts were not to serve AS temporal occasions of rejoicing, bat they were to serve as a typical covering through which might he seen the tme light of the coming Messiah, as the ^wer-bud turns toward the approaching light of the sun. The Mercy-seat, the Ohernbim, the Holy of Holies, the Pillar of Fire« and Solomon's Temple, are all symbolical m api fe st at l ftiig originating in magicaf visions and point to the coming of Christ. That the entire Mosaic regulation was symbolical and faiieroglypbical is admitted by every expert, and the following words express tbis fiiet clearly : " and look that thou make them after their pattern, whIeb wan showed thee in the mount." Moses, the man of God, therefore, constitutes in the history of the children of Israel the second period of the beginning of religious development. The forms and ceremonies of the law were bnly now strictly enforced in order to impress men with the importance of the revealed word. But how long a period intervened between the wanderings and suffierings of the Istae-lites, (he wonders by which they were snrroiinded, the death of the first-born iu Egypt, the lightnings which flashed from tlie heights of Mount Sinai, and the time of King David, with whom commenced the third period, " He was ruddy, and withal of a beautifnl eonntenance, and goodly to look to," (L Samuel, 16, 12,) and he, the shepherd of his father's sheep was chosen by the Lord to be king over His peop)t>. His obedience towards God)" and his unwavering faith not only caii(*ed it to be said of him, " that he was a man after God's own heart," trnt as the root of Jndah, bom in Bethlehem,* he al»o became the type of Christ. He was both king and prophet, and had to bear many troubles and trials. As a servant of Grod he sought to lead the olnMren of Israel to God at Jenisalem. the mountain of peace, where fttially, the mild, illuminating light of the divine Prince of P^Mse appeared to the world out of the dark, transitory night, on the cross.

*' Now I say. that the heir, as long as he is a child, dilfereth nothing from tjbe seryaitt, though be be I^or4 Qf all j \^ut is m^r tutors and

governors nntil the time appointed by the father. Even bo we, when we were children, were in bondage under the elements of the world." (Gat, 4, 1-3.)

*'But when the fullness of time was come, (xod sent forth his Soo, ■Mder of « woman, made under the law, to redeem them that Were nader the law, tiiat we might receive the adoption of sons." (Gala-Uaas, 4, 4-5.)

'Hie coming of Christ on earth was not an accidental occurrence as other Ratural events were. His coming was a revelation ordained bj €r9d from the foundation of the world. I have already shown in my •iitbfopologieal views, that Christ, if he actually was the Son of God, would neeessarily have to appear at a fixed time and place, and that Ihs appearance would constitute the beginning of the second period of kuman power, and that this event would take olace on the western eoart of Asia.

THB NBW COVENANT.

Having brought forward many of the most extraordinary events of the old covenant which have reference to magic and magetism, it seems important in more than one sense, also to speak of the new covenant, in order to extract from it that which concerns us so directly, because in the new covenant the magical healing of diseases was effected in so many instances without visible means, as welt by Christ himself as by the apostles^ from which it would appear that all these miracles and healings were the result of nothing else than magic or magnetism. There are a few extremes here which have been maintained by both the advocates and opponents of these miracles, which «re will notice more particularly in this place. In concluding this section we will glance at the existence and signification of Christianity Ia a general sense, as well as the relation which it bears to magic.

Tl^ men of God under the old covenant, who performed such great wonders, and accomplished such wonderftil works, were always rather more on the side of humantty than that of the divine, that is. they always evinced only single powers and perfections. The universal expression of full perfection became an absolute reality only through Christ. He it was who first unbarred the new door—severed the ohains of slavery, and pointed out the tnie image of perfection and wisdom in all their fullness to man. Christ again restored to humanity the assiurance of immortality. He elevated the spiritual being to a UmpU of holy fire, and made it a living altar and incense to an atomal peace.

<'Since the first man Adam." we read in the Magikon, " is the first foantoln of evil, so none of his posterity could be the Saviour, be-eavse weakness could not rule over strength; to be a Saviour it reraised a being that was more than man. Since God alone is superior to »aa, this agent, or Saviour, could be nothing less than the essential idea of divine powers. In order to awaken a consciousness in the Kwl of Hum of what God really was, he had to bear the Divine

cl\^racter in himself. Even the various judgments of men regarding, Christ, show conclusively that all power, all gifts and perfections were united in him."

There are beings for whom the Redeemer has already come, others for whom he comes now, and still others for whom be is yet to come. Since his advent all things have become simplified, and he will simplify himself more and more until everything earthly will vanish. A great sabbath of universal love and peace, as it was in the creation, will signalize the end. He entered the Holy of Holies as the true High Priest, and restored to the elect, through his spirit, not only the lost words of the old book, but gave them a new one, richer in content for the healing of all evil, and for making them invulnerable. In addition he gave to them the holy incense of prayer, and showed them, that without it they would be unable, except through H-im alone, to obtain every principle of life. He performed on earth what is found above. He was constantly active, as the highest embodiment of wisdom, in spiritual and temporal acts of charity, and united both in one. But this could only be when He himself was joined in this unity on earth in which he was joined from all eternity. In the end he crowned his work by conferring a spirit which created a knowledge and vitality that were never experienced before. He chose an object of sense as a channel through which to communicate the highest powers of life. Even man may transfer his weak powers on any object : how much more must the mysteries (baptism by water, the communion through bread and wine), instituted by Himself, have possessed a power which man could never possess. The action of (he Holy Communion is at the same time corporeal, spiritual and divine, and all things therein contained must become spirit and life, because He himself, who instituted it, was the spirit and the life.

Each true Christian is a living expression of this doctrine and' an image of its author. • He possesses fervor enonj^h to absorb everything that is diseased and dissolute, and his life is a daily offering in hnmility and holy fear before God, for the mysteries of God are only revealed to those who fear Him. The true Christian relies upon the commandments of the anthor of his name. Only such a man can enter into the counsel of peace. If the highest human wisdom continues to be a tottering and perishable structure, a single ray of the sun of the world will make him purer and wiser than all the wise of this earth. Since there are mysteries in every religion, so there are certain things of indescribable power and of the highest weight in Christianity which cannot be explained. So long as these were known only to the true possessors as a sanctuary, Christianity was at rest. But after the great of earth began to set their feet within this sanctuary and desired to see with unprepared eyes; so soon as it was converted into a political machine, divisions and uncertainties ensued. Upon this came the High Priests who separated themselves farther and farther from oriir-inal pnrity, and in this way a misshapen mixture of a true monstrosity resulted. Sophists, who flourished like weeds, rouHiplied these evils by their subtleties, separating that which was united, and covering with darkness and death what was formerly light and life. If evdn a

m - - , - I _ . _ ■ II I IJ ■ WBg I I 1.1 ■ _ _ _ _M

few traces of purity, zeal and power could be seen here and tliere; they could aecoiiiplish nothiutj^. because the horrors ofdesolatiou bad ^ already become too general and were preferred by too many. These corruptions were the cause, in later times, that the structure of Christianity was sapped in its very foundations. Only one step from Deism to utter ruin. Out of Deism grew a still worse brood of materialists, who declared that all connection of humanity with higher powers to be idle imagination, and who did not even believe in their own exist* ence. It was very seldom that the generations of the earliest times sinned through great enterprises ; those of later periods, on the contrary, sinned through nullity. Bat there is a truth whose sanctity cannot be shaken, and which will remain firm as long as the world exists. But if man, through his reconciliation and return to Grod, and through a true Christian life, receives the powers which the Saviour promised to his followers, namely, *'To expel serpents, to heal the sick; and to cast out devils,'' and this to the same extent that he did himself, (John 14,12,) and if such a Christian man can in deed and in truth perform greater wondere than one who lives in a state of sin (and we find this to be the case not only with the apostles, but with all ^odly men of every age), then we must accord to man what is human. I have already spoken of the Christian method of healing, and inasmuch as I refer back to it in this place, the fact will not admit of a doubt, that the healing by Christas well as by the apostles really had reference to magic and magnetism. They never obtained the taeans to heal diseases from the apothecary, neither did they possess any secret remedies or magical essences ; they possessed an inherent power to heal diseases, and by words they cast out devils, restored the dead to life, healed, through prayer and the laying on of hands, the lame and paralytic, and caused the blind to see and the dumb to ^peak. To prove this, not however to represent them solely as magnetic cures, but to examine them as humanly divine wonders, I will mention a few cures performed by Christ and his apostles as they stand recorded by the Evangelists and in the Acts of the Apostles: —

" When Tie was come down from the mountain great multitudes 'followed him. And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. And Jesus put fortli his hand, and touched him. saying, X will : be thou clean. And immediately bis leprosy was cleansed." (Matt. 8, 1-8 )

"And when Jesus was entered into Capernaum, there came unto him a centurion, bepeechinpr him to heal his servant. And Jesus saith unto him, I will come and heal him. The centurion answered and said. Lord, I am not worthy that thoii shnuldest come nnder my roof: but speak the word only and my servant shall be healed. When Jesus heard it, he marveled, and said to them that followed : Verily I say unto you, 1 have not found so great faith, no, not in Israel. , Go thy way ; and as thou hast believed, so be it unto thee. And his servant was healed in the selfsame hour." (Matthew 8, 6-13.)

" And when Jesus had come into Peter's house, he saw his wife's mother laid, and sick of a fever. And he touched her liand, and the fever left her : and she arose and ministered unto hioL" (Matt. 8,14,15.)

" When the even was come, they brought unto him many that were poeseased with devils : and he cast out the spirits with his word, and healed all that were sick." (Matt. 8,16 ; Mark 1, 82.)

*' And, behold, ihej brought to him a nun tick of tiie pnhr, lylnff on a b«d nad Jesiu seeing their faith said unto the siok of the pSiy : Son. be of good cfller ; thy sins be forgiven thee." (Matt. 9. 2 ; Mark 2, s.)

•• And, behold, a woman, which was diseased with an issue of blood twelre

^*A"'«*^i"*l*** .P^wJ*!"* *°f* touched the hem of his garment: For she ■aid nrithin herself, If I mar but touch his garment. I shall be whole. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith has made thee whole. And the woman was made whole froirt that hour." (Matt 9, 20-22 ) v .u w« iu>u« wuo«e

'And when Jesus came into the ruler's house, and saw the minstrehi and the people making a noise, he said unto them, Gire place ; for the maM b not dead, but sleepeth. And they laughed him to scorn. But when the peoplo were put forth he went in, and took her by the hand, and the maid arose. ^

** And when Jesus departed from thence, two blind men followed hhn. etc. And ^hen he was come into the house, the blind men came unto blra : And Jesus »aith unto them, Believe ye that I am able to do this 1 They said unt« ill"?; «^*A 7^^^' T^en t?"cJ»ed he their eyes, saying. According to your faith be it unto you. And their eyes were opened." (Matt 9, 27>80.)

The man with the withered hand he healed tbroogh the words: *' Stretch forth thine hand: and it was restored whole like the other.'' (Matt. 12, 10-13.)

•* And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; and besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole." (Matt. 14, 36-36.) ^ J

The daughter of the woman of Canaan, who was grieyoiiiBly vexed with a devil was restored through the faith of the woman. (Matthew. 16, 22-28.) * '

" And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet: and he healed them." (Matthew l6, 30: Luke. 7,22.) ' •

The lunatic who ofttimes fell into the fire and into the water could not be healed by the disciples. But when Jesus rebuked the devil he departed out of him and the child was cured frOm that yery hour. Jesus said unto his disciples : *' Because of your unbelief, ye could not cure him. For verily I say unto you. if ye. have faith as a grain of mustard seed, ye shall say unto this mountain. Remove hence to yonder place ; and it shall remove ; Howbeit this kind goetb not bat but by fasting and prayer. (Matt. 17, 14-21.)

Two blind men on the road to Jericho cried unto the Son of David for help : ''Then touched be their eyes, saying: according to yonr faith be it unto you. And their eyes were opened." (Matt 9. 27-36.)

He healed the lame and the blind in the temple at Jerusalem, who came to him to be healed. (Matt. 21. 14.)

He healed the man in the synagogue who had a spirit of an unclean devil, whom be rebuked, saying, " Hold thy peace, and come out of him." (Luke 4. 83.)

'' Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them." (Luke 4, 40.)

"Now when he came nigh to the gate of the city (Nain), behold,

there was a dead man carried ont, the onlj son oi his mother. And when the Lord Raw her, he had compassion on her, and said unto her, Weep not. And he came and touched the bier. And he said : Young man> I aay. unto ,thee, Arise. And he that was dead sat up and began "to vpeak, 'And he deiivered him to his mother." (Luke 7, 12-16.)

, Ifary called Magdalene, out of whom went seven devils, the wife of Chuza «nd many others possessed of evil spirits were healed and freed. <Luke 8, 2, 8.)

The man possessed of a legion of devils which were driven into a herd.<»f swine. (Luke 8, 27-33.)

" And behold, there was a woman which had a spirit of infirmity eighteeit years, and was bowed together, and could m nowise lift up herself And when Jesus saw her, he called her to him and said unto her, Woman, thou art loosed from thine infirmity. And he laid his hands on her, and immediately she was made straight, and glorified God." (Luke 13, 11-13.)

He healed the king^s son at Capernaum who was at the point of death, through the fttith of the lad's father. (John 4, 47.)

The man who had an infirmity thirty and eight years, whom no one would carry into the pool at the sheep market, whose waters wheu troubled by the angel healed all diseases, he cured by the words : '' Rise, take up thy bed and walk." (John 5, 2-8.)

The man that was born blind he healed with ground clay and spittle, ** He spat on the ground and made clay of the spittle, and he anointed th6 eyes of the blind man with the claj, and said unto him, Go, wash io the pool of Siloam. He went his way therefore, and washed, and came seeing." (John 9, 1-7.)

St Hark relates a still more remarkable cure effected bv Christ on a blind man: '* And he cometh to Bethsaida, and they bring a blind man stato him, and besought him to touch him. And he took the blind man by the hand, and led him out of the town ; and when he had spit on his eyes and put his hands upon him, he asked him if he saw aught ? And be looked np and said, 1 see men as trees, walking. After that be pnt his hands again upon his eyes, and made him look up ; And he was restored and saw every man clearly." (Hark 8, 22-25.)

He raised Lazarus from the dead through a fervent prayer to the Father. ** Then when Jesus came, he found that he had lain in the grave four days already. It was a cave and a stone lay upon it. Jesav teid. Take ve away the stone. Martha, the sister of him that was dead, saith unto him Lord, by this time he stinketh; for he hath been dead four days. Jesus saith unto her, Said I not unto thee, that if thoa wonldst believe, thou shouldst see the glory of God T Then they took away the stone trom the place where the dead was laid. And Jesos lifted up his eyes and said, Father, I thank thee that thou hast beard me. And when he thus had spoken, he cried with a loud voice, Laaarus, come forth? And he that was dead came forth, bound hand •od foot with grave-clothes; and hit face was bound about with a napkia. Jesni Mitb ttoto tbem, bQOM Mm Md let Uo| go.'' (^obii|

" -. •&•

^.^fa.

These are incidental healings performed by our Saviour and recorded by the Evangelists. There are other legendary narratives of wonders performed by Christ which are not recorded by the Evangelists, of which I will mention only one. It ma^ be found iu the History of Jesas, by Eusefoins (chap. 12, p. 16), from whicli Biisbiug extracted his *• Weeitly Intelligence for Inquiries into History, Magic and Learning of the Middle Ages '' (vol. 2. p. 64, Dec, 1817. BreslauJ." It is also printed in Kosegarden's Legends. As an extraordinary instance ofihe vocation and power of Christ.and his divine mission and love to man will not prove uninteresting to the friends of Christianity, we will give the contents of several letters written by Abganis, King of Edeesa, who lived cotemporary with Jesus.

The extraordinary mission of Christ and the fame f»f ttie vvonders which he wrought were noised abroad to the.most,distaut lands, especially his divine power to heal all kinds of diseases. These rumors also attracted the attention of Abgarus, who was the victim of a severe sickness. On this account he wrote the following letter to Jesus:

'* Abgarus, King of Edcssa, to Je.ous, the compassionate Saviour, who appeared m the tiesh, in ttie neighborhood of Jerusalem, All Hnil I "I have heard of Thy exalted virtues and of tlie wonderful cures performed by Thee without the u»e of medicines or herbs. The report saycth, that Thou causest the blind to see, the lame to walk, and thou cleansest the leprous. Thou castest out unclean spirits, and those that arc plagued with grievous diseases Thou healestj and Thou bringest the dead back to life. As 1 heard tiiese reports concerning Thee, I formed two opinions : either that Thou art God, de-soeuded from the heights of Heaven, or that Thou art the Son of .God, from whom all these wonderful works proceed. Therefore I write this unto Thee, fervently praying that Thou wouldst undertake the trouble to heal me from the heavy sickness by which I am punished. I am told that the Jcw.s threaten Thee with great evil, and resist Thee in anger. It is true, I nave but a small city, but it id well appointed and fortified and celebrated, s^ that it will afford us everything needful."

Thus wrote Abganis to Christ. Enlightened by divine light, this short letter contains what is of true worth, being full of power and virtue. The following answer was sent by Jesus to Abgarus the King, by the hands of Annanias, who was selected as a messenger:

"'Abgarus! Blesf>ed art thon, who hast not seen, yet believed on me. It is written that those which seie me believe not on mc, that those who see me not may believe on me and be saved. As thou writest to me, I must of necessity fulfill those thincs for which I was sept into the world ; after I have accomplished all these fhinffs T shdU again be taken up to liim who sent me. As soon B8 I shall have ascended, I wilt send to you one of ray disciples, who will heal you of your painful disease, so that your life and the lives of yours may be preserved."

After the nscenston of Christ into heaven, Judas, who was also called Thaddeus. one of the seventy disciples, was sent to Abgarus, who tarried over nisrht on his journey at the houpe of Tobias, tho son of Tobit Abgarus heard that th« dimple whom Jesus had promisjed to send to mm, had arrived, for Tobias had told Abgarus that he had entertained a mighty man of Jerusalem, who healed many diseases in the name of Jesus. •* Bring him In to me," said Abgarus. Tobias went immediately to Thaddeus and said : ** Abgarus the kingr trends me to you, and dmku (hftt I should lead you to him, in order that you may

remove the disease by whicb he.is tormented." "Let as go,'' answered Thaddeus, *'For d^ his account was I senl here." On the morning of the next day, Tobias took Thaddeos with him and they went to Abgarus. Upon nia arrival the lords of the castle stood ready to defend Abgarus. but when the disciple entered, Abgarus observed a bright light in his countenanoe. As Absarus saw this he humbly worshipped Thaddeus. The astonishment of all present was most complete, for they could not see the strange appearance which Abgarus saw. "Thou art'indeed the disciple of Jesus, the Son of God, who promised me in his letter when be said : ** I will send you one of my disciples, who will heal your infirmity, and give yon your life and the lives of those belonging to you !'' Hereupon Thaddeus replied : ** I have been sent to you because of your trust in Jesus who sent me." And further: *^ If the faith you have in him increases more and more, Chen the desire of your heart will be fulfilled according to your faith." Abgarus answered: **I have faith in Him to this extent, that if the Roman power did not hinder me, I would annihilate thje Jews who crucified Him, with my hosts." Thaddeus said, ** The Loi-d our God, Jesus Christ, fiilfillcd the will of bis Father, and when bis will was accomplished, he was taken up to his Father." Then said Abgarus, '* I believe in Him and in bis FaUier." Thaddeus answered: *' There fore I lay my hands upon thee, in the name of Jesus," and as he did 80, Abgarus was made whole from that very hour. ~ To this belongs the tradition which relates to the sending of the picture of Christ to Abgarus. According to some authors, principally the Damascenes, Abgarus sent a painter to Jerusalem to paint a likeness of Jesus; but the painter was not able to finish a portrait of him because of the splendor of his countenance. Then the Lord stamped his likeness on his mantel through divine power, and in this manner satisfied the desfre of Abgarus. According to others, Jesus impressed his features on a linen kerchief and sent it to Abgarus. Be this matter of finishing and sending of this picture as it may, the Damascenes show through later circumstances that such a picture was at Edessa at some time or other, otherwise we should be compelled to reckon the narrative describing the siege of the city of Abgarus by the Persian king Kosroes as among discoveries that cannot be authenticated. According to thiB legend the walls of Edessa. built of the wood of the olive tree, were surrounded by Kosroes with a funeral-pile of poplar wood, in order to burn them. The then reigning king of Edessa, who is not named, had recourse to the linen shroud upon which were im pressed the features of Christ and which was sent to Abgarus. Hereupon (divina vi) a terrible whirlwind arose which blew the flames awav from the city, igniting the funeral pile of poplar wood, by Which all in its immediate vicinity were consumed.

That the promises respecting Christ, namely, that he would heal the sick,^were fulfilled, is proven by the additional wonders which were wrought by the apostles, who healed diseases in the same manner that their Master did :—

** And a eertain man lame from his motker^i womb wai carried, whom they laid daily at the ((ate of the temple which U called BeaUUfttl, to ask alms of

TH^ Uagic) (^ iTHii tsfuetites.

1

them that entered into the temple, who, leeini; Peter and John about to go into the temple, asked an alms. And I'eter^ fastening his eyes upon him wlUi John, said, Look on ua. And he gave heed unto tliem, expeetfug to reteive something from thorn. Then Peter said, Silver and goid have I none? but i

such as I na ire give 1 thee : In the name of Jesus ChrUt of Nazareth rise up ]

and walk. And lie took liim by the right hand and lifted him up, and immediately his feet and aukleboties received strength, and he, leaping up, ^ood and walked, and entered with them into the temple, walkinjr and leapmff.'and praisiugOod. (Aets8,2-8.)

** And believers were the more added to the Iiord, multitudes both^of men and women, inasmuch as they brought forth tl^ sick Into tlie streets, and laid them on beas and couches^ that at the least ttit shadow of Peter passing by might overshado w some of them. There eame also a multitude out of the clities round about unto Jerusalem, bringing sick foli^, and them which Were ?«xed with unclean spirittf: and they were healed every one." (Acts 6,14-10.)

The history of Simon, the sorcerer, who, on account of his knavery eould not perform these wonders, and who attempted to buy the gift to work tnest wonders from the apostles with money, is espeeially remanable. This Wonderful story is also applicable to the Simons of our day. ** But there was a certain man called Simon, which beforetime in the same city used sorcery

i magic), who was converted under the preaching of Philip and was bapt^d. Lnd the apostles gave unto the new eonverta the Holy Spirit. Then they laid their hands on tliem« and ttiey received the Holy Ghost And When Slnfeon aaw that through laying on of the apostles* hands the Holy Ghost was given, he oflTered them money, saying. Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost But Peter said unto him, Thy money perish with thee, because thou haat thought that the ^ft ot

God may be purehased "*

matter : for thy heart i

this thy wickedness, and ymj uwl., .. i^^.^.^^ ...« ».»«...• v> .u^ «<«•(• hm/ be foifiven thee. For I perceive that thou art In the gall of bittemett and in the bond of iniquity. '* (Acta 8, 0-8a) See also the hiitory of £neas, who had kept his bed for eicht years and was sick of the palsy. (Acts 9, S3~-S4 ; 89-41.)

Of the same kina are also the wonderful Works of Paul, Who challenges our wonder on account of his strengtii of spirit and his power in all things. ** And there sat a certain man at Lystnt, impotent in his leet, being a cripple fktHil hli mother's womb, wlionever had walked; the same heard Paul speak, who«t#ad-iiMtly beholding him and perceiving that he had faith to be healed, said with a loud voice. Stand upright on thy feet And he leaped and walked (Acta 14,8-10)

** And God wrought special miraclee bv the hands of Paul, so that from hia hody were brought unto the sick handkerchiels «r aprons, and the dlsehsei departed from them, and the evil apirits went out of them." (Acts 19, lUH.)

The young man named Butychus. who fell from the third story and Was taken up dead, was restored by Pdul in the followini['manner: *'And Paul went down, and fell on him, and embracing him said, Trouble not yourtulVes, for his life Is In hira. When he therefore was come up again, and bad brolcen bread and eaten, and talked a long wliile. even till break of dav «o he departed. And they brought the young man ante, and were not a little eomforted.'* (Acts 20, 8-12.) ** And it came to past, that the father of Pnblius lay sick 6f a ft ver and of a flux: to whom Paul entered In, and prtyed, and laid his hands on him and healed hha. So when this was done» othem also, who had tfis-eases in the island, came, and were healed." (Acts 38, 8-9.)

Having alreadv spoken about the import of Christian healing and gfvea more or less of a historical character. I will submit the mattisr to each resider to form hi* own eonelusioas to tiiefr sptoial Movliarlties, In order that he may select that which is most instructive. One thing must not be omitted, in eon-einslon, and that Is, we must first become Christians before we can perform cures by Christian methods. Very few are really Christians who oan them« •elves such ; they are only Christians In name and appearanoa. f

The art of heaUuff, according to scriptural prineiplei. detanras spatial mantton tn thia pIbm. In more than on« respeot, not only haoMitf Mouthlnff truly Mgietl ta&i plftoa tbtrtih. but bfMUiie tjripttrfti htallvf It •fit7rt,

fiiMMtlMvoir«rii#M» T)ii|flwlplti«f«WiMr»«nmataf ksTfbHil

tvAlj ^ftebUthed «coordinc to certain dMlaratioiu Mid deetrinea of the Btt>ie. (See Levitleiu 26, 14; Deateronomy 28, 15-22, eto.; Exodos U, 20; also, loeleriMtioiu 38,9; FMlnu 107,17-20.^

!■ thie nubntter, therefore, there exists a higher medical eeience than the ordinary one, and otl^er pious persons than phvsioians can heal diseases. "Tlie believinf phy8i<;ian,^' says uarcarins, ''is like unto God, but the medical body belongs to the heathen and to the unbeliever." But according to the wise saying of iUrach. the physician is entitled to honor, for he says : '* Honor a ptMrsieian with the nonor due unto him for the use ye may have of him, for the Lofd hath created him, and lie shall receive honor of the king. The skill of the physician shall lift up his head, and in the sight of great men he slatl be in admiration." But he too believes that ftlie physician is made only for the sinner : <* He that sinneth before his Maker, let him fall into the bands of thephysiciftn." (Sirach88.15.)

In the New Testament also diseases generally are ascribed to sin. Jesus said to the paralytic when he healed him : " Thy sins are forgiven thee *' and he was made whole. And when he healed the man at the pool of Bethesda,

insiited npon first curing the patient morally, for a true restoration of the diseased boay and spirit can only be effected by a return to God. It is truly remarkable that the wise men of the East, Zoroaster, and all the advocates of the doctrines oi emission (system of emanation), the Kabbalists, as well as all later Theosophists. all of whom possesses extraordinary power to heal diseases, defended this doctrine. By some of these, diseases are charged directly to Sin, while others attribute them to evil spirits, with whom man becomes associated through sin. That evil spirits are the cause of diseases, destroying and vitiating the healthy sap of the system, no one with less spiritual views than the Theosophists ^possessed will deny ; these are the true bands which 8aton has bound. (Lufe 13,16)

The originally pure doctrine of Christianity, howerer, was prepared in early times by the advocates of the system of emanations, which was much more destructive through misrepresentations hf model Christians than was intended. Satuminus, Basilides and Karpokrates stood at the head of those aocording to whose theory everything proceeded from the Aeon (heavenly-powers.) Christ himself was to them an Aeon of the first rank, who, by a rigid restraint fh>m sensualism subdued demons (evil spirits), and he who Lives as Christ did can subdue them likewise. "Out of Aeon, the chief outlet,** says Basilides, " heayen was brought into existence." According to Valentine, one of the most celebrated teachers of that day, the Aeons were divided Intoolaases, even into male and female classes. Thus, the chief female Aeon was tlie Holy Spirit By laying on of consecrated hands the subject waa made the recipient of this Aeon and was sent out to heal demoniac diseases. Notwithstanding that this digresslpn created a variety of ideas, differing from the original doctrine, the effort to heal diseases according to scriptural principles continued for a great leiu(th of time a ruling struggle for moral improvement and perfection. If a being is in earnest to live in unconditional obe-dienoe towards God, and becomes conyerted to Grod through living, activa faith, then God becomes bis physician, and he no longer requires the services of an earthly doctor. As soon as the soul is in a perfectly healthy condition, it ia stated, so soon will this health be communicated to the body, or rather, the snlTerings of the body can not be regarded as disease—these sufferings can not «ffect the soul which has been elevated to heayen. But if a manls not capable of such a self-cure, then let him turn to the phvsician, for " God crested him, and he h%th given men skill, that he might be honored in his manrellous workn." (Sirach 28, 6.) The particular manner in which the physician is to heal aocording to scriptural principles, is apparent in the foreg^g. He must in the first place, become a truly Christian physician, that is. a phyn-eian priest. He is able to help the sick only through his own health, espe-oially tb/d health of his own soul» and then only when ne himself is pure. He moat heal the inner man (the soul), for without rest in the soul (inward peace) there can be no real cure of the body; it is therefore indlstpensable that a trua pbyaioiaD must also be a true prioati

The qnestion, whether a soriptttrsl physician is above the neoessity of udng medicines, or whether he tnay at times avail himself of their use in healing diseases^ can also be easily answered scripturally, and it stands in the same relations as does the question i^hether a magnetic physician reqnircs any medicines ? Generally he must possess the power as a scriptural, and more espe-clallY as a Christian physician to heal diseases through prayer and the Divine word, and without medicines ; and only in certain cases and when he himself does not possess this power in a sufficient measure, can he avail himself of the use of medicinea They are not made In vain. '* FOf medicine comes ttom the Most Uigh.*> " The Lord hath Created medicines out of the earth, and ke is wise that will not abhor them. With such doth he heal men and taketh away their pains.'* (Slrach 38, 4,7.) Medicines are good, but they are seldom sum-cient *'Go up into Gilead and takie balm," says Jeremiah, "iu vain shalt thou use many medicines, for thou shalt not be cured.'* (Jeremiah 46,11.) There are in the meantime also examples in the Bible where, in rare instances^ recourse was had to physical remedies. Moses, by casting wood into the waters of Marah, made them sweet. (Exodus 16, 25.) His cure for leprosy by washing, purifying, etc, was truly remarkable. EliaA threw salt into the bitter spring, and it Became wholesome ever Hfterwards. He also cast meal into the pot, wherein was dcath^and the vegetables became harmless. Isaiah laid figs on the glands of King Heiekiah and healed him Tobias cured hia blind father with fishgall, a cure that was shown him by an angeL And even Jesus anointed the eyes or the blind man with spittle and clay, and told liim to wash in the pool of Siloam, etc. As for the rest, according to the Bible, only out-Ward remedies were used in healing, and these of the simplest and most unstudied kinds. Internal remedies were not used. The means of cure consisted in spiritual purification, in conversion from sin, in prayer to the Father of Life—the physician of the believer. So we read in James 6, ia-16: ** Is any among you afflicted ? let him pray. Is any merry ? let him sing psalms. Is any sick among you? let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the

grayer of faith shall save the sick, and the Lord shall raise him up; and if he ave committed sins they shall be forgiven him. Confess your faults one to another, and pray one for another, that ye may be healed. The efi'ectnal fervent prayer of the righteous man availeth much. In St. Mark, 6,12, we read : "And they went out and preached that all men should repent And they cast out devils and anointed with oil many that were sick and healed them.

But the scriptural physician does not always heal, and the disease is not always an evil. If temporal enjoymeiit and earthly felicity were the destiny and end of man, for which the great msjority are striving, then should we be justified in regarding sickness as a great misfortune and a heavy punishment, which many will not admit of having deserved. But this planet is not a place of undisturbed peace—not the abode of beings who shall rejoice in a final happiness. Light and shade, day and night, rest and activity, love and hate, peace and war, joy and sorrow, fortune and misfortune, health and sickness, life and death, are the constant changes of this world, and they are not due to accident, out are arranged with caution by a higher hand, to serve as a touchstone, that we may through affliction and suffering, by overcoming evil and purifying ourselves fVom sensualism, prepare for a better existence. The main object is the health of the soul and the spirit; the health of the body is a secondary matter. If the soul is in a state of health the body will become healthy as a consequenee. " His flesh shall be fresher than a child's; he shall return to the days of his youth." (Job 83, 26.) If such a strong soul should not become well he will not feel bodily suffering, because he* already eigoys a foretaste of the blessedness of the other world. True happiness and perfect rest cannot be found on earth ; therefore we should not wonder, but neither should we weep, because of the evanescence of quiet, unmixed pieas-ure..H)f purest love, because it is so soon overcast by dark clouds and driven away by fierce storms—-neither should we mourn because true happiness eaa only be found in another world, because true health exista only in the soula of those who are truly united with Ood, and because help, consolation, ana blessing come only X^om the Father in heaven.

^w

END VOL. h

VOLUME n.

or THB

SIXTH AND SEVENTH

BOOKS OF MOSES

FORMULAS

OF TUB

MAGICAL KABALA;

0B| THB

OF THB

SIXTH AND SEVENTH BOOKS OF MOSES,

TOGETHER WITH

AN EXTRACT

FROM THB OENUINB AND TRUE

WMA OF SOLOMOH W me or ISRAEL

WEIMAR: I595t'

y

i

NOTE,

FRIENDS OF THE MAGICAL KABALA.

Tbk CiUtion-Formiiliw ooQUined in tbis book muat onl; be pro-DOiniCfd in tbe Hebrew Ungiiage. tnd in no otfaer. In any olher langnnge the; lisve no power whatever, tinil tbe MHSt«r c»n never be inre of his oaaae. For all theee words and Torins were IhuH pio-Dounced bj th« Great Spirit, and have powt-r 00I7 iu the Ilebruw

Extract from the Hagieal Kabala Sixth and Seventh Books of Moses.

BREASTPLATB

These Hebrew words are pronounced as follows;

Jehova, a«er Ebeje Gether Eleioti Eheje. Tbe Most High, whom no eye halh aepn, nor loiiguu Rpok« ; Spirit, which did great aets and p«ifornieJ great wonders. TUb Breastplate and Heltnet pronounced mean Holiness.

ai«bel BUffl actitu bifm dontne uiwroh.

4 "■*»" SIXTH AND SEVENTH BOOKS Of* tlOflEfl. .

Thene are (ha names which the old Egypllana used Inatead of the unutterable name of AsBer Criel, aBd are called " The Fire of God," ftnd " Strong Kock of Faith." Whoever wears them on hU perMn, on a gold plate, will not die a endden death.

BRZIABTPIiATD OF AABttM.

Sadiuai amara elon bejiana vananel pheoktm «lNMe1 nMat That U, a Prince of Mlena, the other leads to Jebova. Ihia God spaka to Hoses.

MAQICAI. I. OF MOOOft

Aita hlmel >«Hra{Je haralioB.

Tbese vords are terrible, and will MMnble devils or spirits, or fktj Kill caose the dead to appear.

Eliaon joena ebreet eloijela NJel agoni aoehadoD. These words are great and migbi^. They are Kames of the Oraator and the cbaract«ra on Ibe Ark of tbe Covenant.

CONJURATIOIT

SIiEAZAR,

tJniel dilatan Sad^ paneim oMmigarai calipboi i

These names, if any one desires to accomplish anything through the four elements or any other things connected therewith, will prove effective, but they cannot be translated into English.

DISMISSION OF EtEAZAli AAROXrS SON;

Leay yli Ziarite zelobabe et negoramy Zien latebm damn mechfi td-

meti ozira,

I'hrough this dismission all things dissolve into nothing.

CITATION OF GERMUTHSAt

OB,

IiEVIATHAN.

Lagumen Emanuel therefor! mecbelag laigel yazi Zaiael.

With these natpes Eleasar bound and unbound the spirits of the air.

DISMISSION OF LEVIATHAN.

Malcoh, Sadaij, cubor Damabiah menkie lejabel maniah ijejavai.

That is : Strong, mighty spirit of hell, go back into thine works, in the name of Jehova.

BALAAM'S SORCER7.

Meloch, hcl alokim tiphret hiod jesath.

€

This brings vengeance upon enemies, anid must not be disregarded, > because it contains the names of the Seven Tables of the Ark of the O^venant*

B O Y F T.

Tankbtatn dnatea pngnij nijolo usqU hicbaifiile matae hnbonr bijc«ni.

With tbe«e words Moses spake to Ihe soi'cerera in Rgypl. They signify : '■ Ibe Lord appeared to Lia B"i-TOiit in Ibf flw, uiavti Ibe eurth in lU four qaartera, aad tlie uutb< r eurtb.

COWDRATION OF THE LAWS OF HOSES.

AIJCOD dniuanas pethanir thrijgnir ijon cijna naterlavis pfitoin. If yon wish to pronounce Ibcse words voa you can perform woiidera thiTovvith. they BOCOotit of the Hebrew obanicten-

QENERAL CITATION OF MOSES OS ALL SPIRITS.

Elton foena adonaij cailnii pbrp'i. elo'i \ dn nfripl. nijnni metindnn, e«8iiBeiw Elohtm. deiiinn jaii I'lijiiln, driin j;iri Zaaael Palielniad, Umiel, onala dllatiim Sadalj, aima Jod Jai^I Tljiimn.

Tbu citation Is greai and miKhly ; Ihoy are the names of the Creator, Mid the names of tbe two Chi-nibini un Ibe Mercj-seat, Zarall and JaeL

DISHISSIOH OF HOSES.

WaMBtUn buhknda neiabbad Jebod Elohlm mkt ebctfe Zalla.

r AKD SEVENTH BOOKS OF 1

QBNERAL CITATIOIT OF HOSBS ON ALL SPIHITS.

Abezeraije comitejoD S«de Icji thomoe Stumagala b(j nl IjotM J<nui

Eluij Zawaijoi.

These are the high nni powerful iitterancea which Moeea employed

in the awaltening or the Leviaihan, in order to compel him to serve

bis Lord. The Hmt cannot be utttirpd and (rus used b; the first inhab-

" ts of earth as a might; Lord. The wlinle is good, but not every

—u obtain it in perfection without severe di«:ip]ine.

GHAKAGTERS the left side of the Aril of the Covenaut of the Uost High.

CHARACTERS ON THE RIGHT SIDE.

Ee*t, ob, bnal, the Lord our God is God aloae.

THE CONJUSED SPIRIT APPEARS IN A PILLAR OF FIRE.

Hiqa otTabij Zien. Jeramije Lntitbi damRJeBano noli Iljotj Le^] gl^ yra £^Io|j liecle loate liUi Eli mecharamethy rljbitu

sa fu anira reacha. .

TbiioitBtioD names the twelve evil spirits of man, through the help I

of the Father, or the Hebrew Eli j it is terrible. !

SIXTH AMD SBVESTE BOOKS OF M0SB8.

THE SPIRIT APPEARS IN A PILLAR OF CLOUD.

Kahai couor anuheo Zelobae zole hebei ede nego raneij babtibe gizMO.

Appendix to the Ooneua Citatton of Moaea on all SplrlU.

We N. N., in tbis circle, conjure and cite this spirit Fatenovenia, *tUi toll Ua iat^reaU. to appear bare ia Ibis spot, to ta\6\ our degirei, in tbe n«m8 of Ibe three holy AngBla. Soboii^jen Sbtiiiam, RobBJoU AvaraiD, Kaniile, firwbat Chaijdalic, Ladabas, Labnl, Raragil, Ben-ool, ia iiie name of God. Amen 1

THREE SEW SIGNS WITH FBOGS, LICE AND PESTILENCE.

Ablon, agelBtoo, Zoratan, Jurao, Doadieras portatpbins pogaij a

I THREP NEW SIGNS AT CATTLE, PESTt

LENCE, BLACK SMALL-POX AND

HAIL.

GBAS^OPPE£B AND DARKNESS.

THE SPIRIT APPEAES IM THE BPBH- ' ING BUSH,

fiiXTfi Amy sE^mn sooes of mossi^. . ^

Baba cnci hiebu ziadhi elenehet na vena vie achya salna. The spirit which appears here is Grod himself.

3 r "1/r'■*' ^.\

[MOSES CHANGES 'TOE STAFF INTO A SERPENT.

Hicrata raepi Sathonik petbanisch, pistan Qttinge^hijgatign gghizian temgaroQusiiia castas Lacias astas ^eeon o^na ealtera Caphas.

MOSES CHANGES WATER INTO BLOOD.

AWo'fiUlamaaadelslapBiebas mi^infai^atii biaadosclii jbmttf i»]»e6l amphia, 4eiaisrael maeHe l«aggat waaailMk

.Q0>.

Principal Citation on all Ministering Spirits of the Air and of Earth* the like of which Manasses utd Solomon used as the

true Key of Salomonis Regis Israel . ,. . ,

EXTRACT

FR03I THE * . .

TRUE CLAVICULA tf $OtOM«N m OF THE URDLE' Of mOnF

bequeathed as a testament to all the wise Magicians, whiolr all^tlne old Fathers possessed and employed, to have and'fulfil all tbin]^ throngh the illustrious power of the mipflity God Jehovah, as He, tb« great Monarch, gave to His creatures, who worship him day afv^tiight with reverence and in fear, who call loudly upon his name in secret, and sigh to him as their origin, as of him and from him existing reasonable beings, as on the point of being enviroi.ed with the pains of the elements, who strive after the highest being to and with God. To these He has given this, who will not forget him in the pleasures of this world, who, still bearing suffering without forgetting the reality, nor the perishing lustre of the world.

Tou must stand upon a prominent rock, hold a pHlm-twig in your right hand, and wear a wreath of laur^ aronnd the temple. Then turn towards the East and say: \

Alija Laija Laumin Otheon!

upon this a halo of light will surround you, and when you become sensible of this light, then fall upon your knees and worship. Then ■ay in an audible voice, slowly and distinctly:

EIIbib joena Bdoaai cadua ebreel elojsU sf^el, a7om Mchadon OHOBdH elOTin de liomir eljnla lella yaxi zaEall nnuel ovela dHatau Soday alnik pMii^B) al;in canal Aeunj iiaami yasas ealipi ealfai Mitui

"b ladnja aglaU paDtomel amriel azten phanaton sarae penerioQ j% ■ ' ' ■ ' amphia tbaDdomlrael alowin.

ija aglaU pe Jodjalaph

B A m n UiIm aU phonfia agaloyes pyol paerteoD Ibeserym.

Vni^C aR bastrnd JmI barionla.

apiolet ceoet

BI BLI A,

Arcana Magica Alexander,

Tradition of Uie Sixth and SeveaUi Books of MoMa,

MAGICAL LAWS.

Ex Verbis Revelatis (11) Intellectui Sigii-latis Verbis.

Ndho Apostoligi i^ Cohikobatiohi

jn SOTO CONFIRMAtO.

Script, de Ellbio.

TREATISE OF THE SIXIB BOOK OF HOSISS.

CaiPTBB L-r^THE 8PIBIT APPEARS

TO MOSES IN A BaBNING

BUSH.

I CsAP. II. -HOSES CHANGES THE STAFF INIO A SERPENT.

Chap. IV.-THREE NEW SIGNS WITH FEOGS, LICE AND PESWLENCE.

Chap, v.-TBRBE.SIGNS ON CATTLE,

PESTILENCE, BLACK SMALL-FOX

AND HAIL.

Chap. VI.—THREE SIGNS OF GRASS-HOPPEBS AND DARKNESa

CuAF. VII.-GENERAL CITATION OP HOS&S ON ALL SPIRITS.

JhiB ar Twm Sixth Book of Hobks.

TItELA.TISE SI03Sr. The Seventii Book of IKwes.

CH1PI»I.-THS SPmrP APPEARS IS A FDXAfi OF FIRE BT KIGHT.

obap. a— the spieit appears in a

~ PILLAB of cloud BT PAT,

Chat. IlL—BALAAM'S SORCEKY.

Chap. rV.-^BGYPT.

Chap. V.~C0NJDRATION OT TBB LAW OF MOSES.

Chap. VI.-GBNERAL CITATION OP

Chap. VII. — GENERAL CITATION OF MOSES ON

DISMISSAL.

as

Chap. VII.— CONJURATION OF ELBAZAR.

DISMISSAL.

:)'f-

-)i:^

Chap. VIIL— CITATION OF QUERNITHAY

OB LEVUTHAN,

DISMISSAL*

jS-jD —by

Chap. IX—MAGICAL LAWS OF MOSES.

Chap. X.—HELMET OF MOSES AND AARON.

-^ f- sA ♦, »^ ^

Chap, XI. — BREASTPLATE OF MOSES.

Chap. XII.—BREASTPLATE OF AARON.

Kin--ivmm

Chap. XIII.—THE CHALICB fflT HOLINESS.

FOR THE LEFT HAND.

FOR THE BIGHT HASD.

i'gRyinr-

m.

EXTRACT

FROM THB

MAGICAL. KABALA,

OF THI

SIXTH AND SEVENTH

BOOKS OF HOSES.

mr

S. T. N.

tMoiteted fot tlie first lime from the Gnthaii-Samaritan Langua^

into Englisli,

ANNO MDGCXXYI. / t

■fhi

TRANSLATOR'S PREFACE.

SiNCi the Oriental transcript of this work waa imperfect in many fUkHf tke translation of it had to be talcen accordiug to the great original book, on account of the purity of its text, and, therefore, it Won for itself the advantage of understanding and completing the exercises with serenity and confidence. The translator, in the meantime believes, that no one, who feels honestly called to these things^ etti eter be made the subject of ill-fortune, or be deceived by the ii^es and deceptions of the old serpent, the inevitable fate that will aad mast fall to his lot under any other exorcisms, and that he may 4m0tMiy and safely move thence, because only the angels of CM wiU perform the service requured by Him.

The Testibale of the Entrance.—The language and manuscript of this rare and eternal monument of Ught, and of a higher wisdom, are borrowed from the Cuthans, a tribe of the Samaritans, who were called Cuthim in the Chaldee dialect according to the Talmud, and they were so called in a spirit of derision, They were termed sorcerers, because they taught in Cutha, their original place of abode, and afterwards, in Samaria, the Eabala or Higher Magic (Book of Rings). Caspar, Melchior, and Balthasar, the chosen arch-priests, are shining lights among the eastern Magicians. They were both kings and teachers— the fiKst Priest-teachers of this glorious knowledge, and from these Samaritan Cuthans—from these omnipotent priests of the fountain of light, who were called Nergal, according to the traditions of Talmud, originated the Gypsies, who, through degeneracy, lost the coosecra-tion of their primordial power.

LAWS OF ENTRANCE.

1. Before you can enter the temple of consecrated light, yon must purify your soul and body during thirteen days. -

2. As a brother and disciple of the new covenant, or as a Christian, ▼ou must receive the holy sacrament for the glorifioatioD of 4he three kings—Caspar, Melchior and Balthasar.

3. Three holy masses must be read as often as you make nse of this Book in your priestly service with your intention fixed upon the three glorified kings.

4. You must provide yourself with a ram's horn, wherewith to call together the angels and spirits. This horn must be included in your intentions of the holy mass.

6. You must wear a breastplate of parchment, ten inches high and ten inches wide, inscribed upon it the names of the twelve apostles with the five-fold name of Schemhamforasch, in the same order that it is placed on the last leaf.

6. You must draw a circle aronnd yon upon white paper, or upon sky-blue silk. Its circumference shall be thirteen feet, and, at th^ distance of each foot, one of the following names must be written, viz.: Moseh, Messias, Aaron, Jehova, Adoni, Jesus^ Christus, Caspar, Melchior, Balthasar. Al. Al. Al.

7. Between each name you must place the holy symbol of Horet,— namely :-|.+-.o^^--|..

8. The breastplate must be included in the intention of the holy mass.

9. Through consecration with h^\y triple kingVwater and with three burning wax tapers, you must finally pronounce a benediction over this book, the horn, the breastplate, and the circle, after reading a well-selected mysterious ritual.

10. Yon may enter alone, or begin this great work with two companions, by day or by night, but always from the first to the thir-. teenth of the month, and during the thirteenth day, and through the whole night of the new moon, and also during full moon, when the three planets, Saturn, Mars and Jupiter, are visible in the beaveiMl on the day of exorcism, eitl^er singly or together.

11. Ton mast always stand with yoar face toward ZioD, or toward the rising of the sun.

. 12. He who refuses a copy of this book, or who suppresses it or •teals it, wiU be seized with eternal trembling, like Cain, and the angels of God will depart from him. •

-000-

INTRODUCnON AND BBGINZIlNa.

i

»

BREASTPLATE OF MOSES. I

. Schedtt^i, Weduse, Tiwisi.—^ have sinned, I shall sio.

' Prayer*—Eternal God of our all! Our God! hear our voice, spare and have mercy upon us. Accept onr prayer in mercy and with pleasure. I have sinned. I have committed transgressions, I have sinned before Thee ; I have done that which is displeasing unto l%ee here in the earth. For the sake of Thy great name pardon me all the sins and iniquities and transgressions which 1 have committed against Thee from my youth. Perfect ag^in all the holy names which I have blemished, great Champion, terrible, highest God, eternal Lord, God Sabaotb.

HELMET OF MOSES AND AARON.

Wochntu, Tukal, Bcschufa, Gutal, If I shall sin, I shall blow with the great horn.

Here the horn must be blown, three times in succession, toward the four corners of the earth, or toward the f<7ur quarters of the earth.

For the ram's horn, in the old covenant, is the symbol of omnipotence and of purification, or of beauty, truth and holiness.

BREASTPLATE OF AARON.

Dehtttu, Euwsaltu, Bescholam.—Tou have sinned. I shall sin in peace.

Frayer.—The Lord, King of all Kings, holy and praised is He, the Father, God, Soii of God, the Holy Spirit of God are three in one among these three. In the power of Thy might and Thy right, release those that are bound, receive the prayer of Thy people, strengthen us, pnify us, oh, terrible Hero, us who worship Thy only name. Protect them as the apple of Thine eye, bless them, cleanse them, repay them always in mercy and justice. Mighty, holy Lord, reward Thy congregation with Thy great goodness. Thou, the only and exalted God, appear unto Thy people with Thy holy name ; receive and remember our prayer; hearken unto our cries, Thou who knowest all leorets and who knowest our desire.

Here the horn must be blown as before.

MAGICAL LAWS OF MOSES. Katft-Al, Lewuwat,—We are great \ Our hewrts I

ZM HIATH AUD BKVENTH BOOKS OF MOSES.

t

Prayen—Oh, Lord, arise, that mine enemies may be destiroyed and that they may fly ; that those who hate Thee may be scattered like smoke—drive them away. As wax meltoth before the fire, so pass away all evil-doers before God, for God has given Thee the kingdom. Pour out Thy wrath over them. Thy wrath seize them. Thou shaH stand upon leopards and adders, and Thou shalt subdue the lion ^iid dragon. With God only can we do great things. He will bring them under oar feet.

THE CHALICE OF HOUNESd.

Al, Al, Al. Arise, Thou eternal Angel I

This must be repeated three times in a loud voice, and also through the symbol of the horn, for he is an angel of the sanctuary.

Prayer.—^Thou, that art, and wast, and wilt be in the old and mw covenant 1 Eternal, Jehovah, Jesus Christ, Messia, All-beautiful, All-true, All*holy! All-loving and AU-merciful in the old aqd in the new covenant. Thou hast add : Heaven and earth shall pass awi^, but* my words shall not pass away. Thou haflt said: I came not to destroy the old covenant, but to fulfil it Thou hast said: He who seen me sees the Father. Thou hast said : If ye have true faith, ye can perr form the wonders which I have done, yea, ye will perform yet miu^k greater wonders than I have done. Come also to me Ipr the sake of my faith, come also unto me for the sake of Moses, Thy meaaeogec of faith. Reveal also to me Thy mysterious name from Jehovah, as Thoa once did to Thy fire prophet Moses, in solitude ; come, and say unto me in love, through the heart of Mosea a^ with iha tongue of Aaion:

Scahebual! I shall come!

THE CONJURATION OF ELEAZAR.

Duwatu, Buwatie, Bemaim.—I cone to jqu oil the wat^r! Bring me up N. N. 1

DISMISSAL OF ELEAZAR. Orum, Bolectn, Ubajom.—Cursed by night and by day I

CITATION OF QUEftNITHAY OR LEVUTHANS.

These,.as well as the following exorcisms, contain only the p^Miliar names of the angels who will permit the conjured spirits to appear, or will compel them by force to appear. Here the three angels of om* nipotence will be called up to drive forth the monsters of hell, nanwly: Eliibatel, Ebuhuel Atuesuel!

Each name must be repeated three times.

DISMISSAL.

I beseech and copjure thee« angel Elubatel, conduct N. N, from mf presence.

Each angel's name must be called three times toward the four quar« tera ot the earth, and tbi*«e times mopt be blown with the horp.

Chap. III.—BALAAM'S SORCERY.

Gnu, Baschba, Niscboaz Hueretz.—In the name of Grod I conjure the earth.

Chap. V. — CONJURATION OF THE LAWS OF MOSES.

Keisehu, Nischba, Lawemso.—How to be God, do swarest Thou to our parents.

PraTer.—Eternal of Eternals! Jehovah of Light, Adonai of Truth! Messiah of the All-merciful! Jesus Christ the beloved and All-redemption and love! Thou bast said : Who seeth me seeth also the Father. Father, eternal Father of the eld and new covenant; triune Father, triune Son, triune Spirit, our Father. I beseech and conjure Thee by the eternal words of Thy eternal truih.

And now the seventeenth chapter of John, or the prayer ef Jesas, most^ be prayed;

Closing Prayer of the Conjuration of the Law.-^tenMtljGkid>

Jehova, Thou hast said: Ask and it shall be given you. I pray that Thou mayest hear Thy servants Caspar, Melcbior and Balthasar, the arch-priests of Thy fountain of light! I pray that thou mayest bid Thy angels to purify me from all sin ; that they may breathe upon me in love, and that they may cover me with the shadow of their wings. Seiid them down! This is my prayer in peace!

Chap. VL—EGITGIM.

Conjuration of threee angels, Gebril! Meachuel! Nesanel! By the lamp of the three-fold eternal light, let N. N. fippear before me. Three calls with the voice and three with the hern.

Chap. VII. — GENERAL CITATION OF MOSES ON ALL

SPIRITS. Tubatlu! Bualu! Tulatu! Labusi! Ublisi!—-Let there »ppeAr and bring before me the spirit of N. N.

Each of these five omnipotent angels must be called three times toward the four corners of the world, with a clear and powerful voice, and when the name of each is pronounced three times, then three sounds must be made by the horn. The name of each angel therefore, must have three calls with the voice and three with the horn.

DISMISSAL OF MOSES.

•

Ubelntusi! Kadukuliti! Kebutzi!—Take away iirom my presence the spirit, of N. N. Twelve calls with the voice, and twelve with the horn, for each name.

FOR THE LEFT HAND.

These signs were used at the time of burnt-<^eriDg is th^ holy temple.

SIXTH AND SBVENTB BOOKS OF M08B8. FOR THE RIGHT HAND.

These are aiw Bjmbolijat of the pUguea of Fbaraoh to Bgjpt. Schema Israel Adonoi MbiKgno, Ekat.—Hear, oh, lanel, the Loid out God ii God aloOe.

THE SEMTH BOOK OF HOSES.

Chip. I—THE EEVELATION OV ZION. THB SPmiT APPEAE8 IN A PILLAB OF FlitE BY NIGffn Talobdl Lstabueit Ealubaai! Aliieil Arire and bring me Ihe Pillar of Fire that I may gee. The name of ench anfcel moEt i^aln have three calls by the voio* directed to ibe four niiarterE of Ihe earth and an equal Dumber bj tlM

Adiilall Abnlall LeboBll

Arise and bring before me the spirit N.

C»lla with the jgiee aud born m klreAdf known.

Hara fblknm th».pMitagoa, or, the Omnipotont FlT*Garaan.

nil mytXerioan flgure matt b« written berore th« ezoTciiin. In tha op«n •ir,aDd in tbe ground, with coneecmted chaltor with tbe fnfex flug«r oir the right hand dipped in bol; three-kings-vater, the tAme m It a writtCD up OD thn paper, but each line must be thirteen feet in length. The conjuror theu lineels io the centre of the ettir, with an-covered beoA and with taae turned towHi'd Zion, nnd calls fint in a loud Toice, coming from tbe heart, tbe narneH or Cafipar. Belchior and Bal-thasar, thirteen times, and afier c tiling these thirteen times, he mast alio the call the name ol hif^h and sacred name of Elokim 373 limes with equal fervor and fnith. iiut on); as has already been stated in tbe Laws of Entrance, No. 10, in the flrst three daje or nights of the nev moon, or full moon, or when Saturn, Hars and Jupiter appear hi Um beaveni.

Owi-. IV. —THREE NEW SIGNS WITH FROGS, HICE. LICE AND SlMILAa VEKUIN. Adnil Baachur! Arbu! Uliil Progs, mice, lice and similar vermin arise in our service.

Caw. V. . ^

SdALL-POX AND HAIL. Aboil, Baa I FeaUlence, black small pox, etc., arise in our service.

Ch*p. VI.— THKEE SIGNS WITH GRASSHOPPERS AND DARKNJiSS. Ardnii 1 Oainsi I

GraiahopperB. Darkness, arise in our service. These are the plagues which the Cathiaus oftea emplofed Io tbalr tKOTciems for punishmeuL ,

Revelation of the Sixth Book of Moses.

Chap, I.—THE SPIRIT APPEARS UNTO MOSES IN A

BURNING BUSH.

CX)NJUBATIOSr. .

Kaluku! .Ubesii I Lawisa t—Arise and teach me. Galls with voice and horn as is already known.

Chap. II. — MOSES CHANGES THE STAFF INTO A SERPENT.

Tuwisu! Kawisu I Lawisa l—A^ise and change this staff into a serpent. Calls with voice and horn as nsaal.

MOSES CHANGES WATER INTO BLOOD. Akanatinl Tawalul Labatal—Arise and change this water into

Calls with voice and horn as usual. i

Here follows the Latin title of this book, from which these magical fragments are extracted.

BIBLIA ^

Areana Magiea Alexandri (Magi),

ACOORniNO TO

(BETSAIED) TRADITION OF THE SUTH AND SETEfFH

BOOKS OF HOSES.

TOQETHER WITH THE

MAGICAL LAWS.

Ex Verbis H. (human) Intellectui Sigillatis Verbis. Nunc Apostolica 9^ (Anctoritate) Consecrata de Novo Confirmata

•{4 9^ p^ (Licentia.)

Script de Eppbio.

ANNO MOOCXXXVTII.

Now Moses appears on the right of the silk, in a simple priestly garb, holding the tree of iife, which has fojor lenyea la the right hand, and the ram's horn in the left.

Upon his heart rests the cross ; a wide, white band flows over his shoulder and breast, a broad, white girdle graces his loins. He stands upon a kind of hat, which is decorated with three fiowers. On the right hand of the hat reposes a dove having a ring in her bill, on the left side and over the head of Moses a three-fold tripod with magical hieroglyphics thereon rises upward.

1. Upon the leaves of the tree of life yon read the worde: Besulol BedunimI Labatell

That is, if you are not pure, or if you do not become pure at a virgin through the two angels Bunedreim and Lebutal, you cannot reach toward the tree of life.

2. A hat adorned with three flowers, upon which Moses stands, and from which a dove with ring in her bill appears to descend, that is:

If you preserve faith and hope with .holy Q&re,. the spirit of omnipotence will emanate from you.

3. A three-fold intertwined triangle, extending from the feet to t))e hoad, having inscribed upon it the names of the three angels, M^-chuel, Labatel, Kautel, that is: And the three angels of the triuiie God, Meachuel, Lebatei, Ketuel, will surround and carry you up^n ' their hands.

On the reverse side of the pictnre of Moses, or rather on the fl^t leaf, according to oriental reckoning, appears the elevated, winding and crowned serpent, holding a ring in her teeth. Around the serpent may be seen the moon, the stars, planets, water and many other magic Jiieroglyphical signs. On the left side of the tail may be seen seven nails, on the right side are magical hieroglyphics making the name of Schemhamporasch. To see Jesus Christ with the ca^oss, that is to say: Jesus Christ, through his love and by his seven wounds and through bis death on the cross, for his love's sake, has overcome the kingdoms of this world, and thus took again from the old serpent, the devil, the seal-ring of human omnipotence, or the happiness ^f man to all the eternal eternities, in order to fulfil the old covenant-in the new covenant, for the eternal glorification of the eternal Father in the eternal Son, through the eternal Spirit. Amen.

BUA ARGANA MIGA ALEXANDEII,

ACCORDING TO THE TBADITION OF THB

SIXTH AND SETENTH BOOKS OP MOSES,

TOGETHER WITH THE MAGICAL LAWS.

E?( Terhi^ (H) Intellectui Sigillatis Verbis Nunc ApodtQU^i^ •^ Consecrat de Nove Confirmati ►Ji 9^

SOBIPT Dh £!L8TR0t XOCOLXXXUL

SIXTH AKD SEVENTH BOOKS OP HOSES. BKEASTPLATE OF MOSES.

HELMET OF MOSES AND AAEON.

BREASTPLATE OP AARON.

FOE THE LEFT HAND.

sjsra AifD beventh &oo^ of uoses.

FOR THE BIGHT HAND.

Tradition of the Sixth Book of Moses.

Chip. L— THE SPISIT APPEABS IK A BCEKINa BUSH. CITATION OF UOBES.

Chap. n^HOBES CHANGES THE STAFV INTO A SIRFENT.

SIXTH AND SEVENTH BOOKS OP M0SE9. Chap. IIL-MOSES CHANGES WATER INTO BLOOD.

Sixth and seventh books of moses.

IvD OF TBB Si:

Tradition of the Seventh Book of Moses.

Cbat. m.—BALAAM'S 80BCERY.

Cbat. IV.-GGIFGIU.

Chap. V. — CONJUBATION OF THE LAWS OP UOSBS.

BIXTH AMD 8&VBHTH BOOKS OF UOBBfl. St

DIAGRAM

ILUBnUTDIO TBX

SVJtBOLS EMPLOYED BY THE ISRAELITES

.84 KZTH AND SBTENTH BOOKS OF HOSES.

SYXBOL W t^ eHOWSE* SBKPENT MACtlCAJ. MLBJiO aLTSBI-CS.

DISMISSAL OP Et.EA2AR.

GITA,T10N OF QUERUILLAH OR LBTUTBAN.

sfrra and SEfEifTtf MbKa oP uoaiA.

DISMISSAL OF QUERMILLAT OR LEVIATHAN.

A.FF»ENr)I2C.

HogicBl (SpiritOommatIo) benide the Blaok Raven, fl od Arcanum FontiScatus imter Popet Aleznnder VI., printed «iid Mno (Cbtieti) M. D. L

FBEFATIO. Qnism per ILLVBTBEU et Generoaam D ARNOLDVH comnitem fiemtbemi TicheleDburei-Hteinfordii Domtnum in Rhoed WiTelhovsB nft^ca A[c«DB originall celeberrimi D. Jouuia PAUSTI in Oeminta ex Kundting oriiudl Bironi HESMANNO in Hom Btpa and a«ldr(H llnea BatotmTgieo Bpiacopo fldeliter admannats et anno qnadraBeaimo ...,._, , ^ ™, -"""-oEioUII N08-

Iftoculi a Vatl-n impritnantur neqtie inde transportentur, si vero quiscnnqna lemere contra agere anauB fuerit, DIVINAM maledlotionem latae ten-tentisB ipBo facto afrratia. Nobis aolis reservandis oa incnnuniai Bciat, Ita mandamua et coDBtitiiimiis Virtnte ApoBtolioa. Ecoleelae JESn CHRIST! 8ub pcena Excommnntcationia «t aupn Abdo Msanda Vicariatua Noatrt. ROMAB VERBl IKOABNATl Anno H. D. I. ALEXANDER VL

D. G. FOHTiFn, F. Fleoolomepiu CatdinallBCaMelL APPEOBATIO. tmmniet Inatractio Taticaoa SapienU paucit mudna praetersa »tt9-tntator a aua Sanotitate desuper faoto Oooaecratio Canouioa.

fiSttt Aifb StSt^*ra BOOfeS OF MOSM. d1

LECTOR.

Ne spernas librum, si non intelligis esto, Si contra captnm est, satis esti, quod vota secundet. Fri}(idu8 in pratis cantaudo rumptiur angiiis. Ec. 8 virg. Quidlibet audendi semper fuit acqaa potestas Hoc lege lector opus sacra beec moanmenta polorum Bine optata farss hsec te (ua vota docebant, Fide cave, sapienter age, et virtute labora, Sioque beabit opus pia GONSEGRATIO facta,

•^ •J* •J*

D. I. F.

INSTBUCTIONS.

If 700 want to cite and compel spirits to appear visibly before you and render 70a obedience, then observe tbe following instmctions:

1. Keep God's commands as much as yon can possibly do.

2. Baild and trust solely upon the might and power of QoS. ; believe firmly on his omnipotent help in your work, and the spirits will become your servants and will obey you,

3. Continue your citations, and do not cease, even if the spirits do not appear at once. Be steadfast in your work and faith, for the doubter will obtain nothing.

4. Take especial notice of the time, viz.:

Monday night, from eleven until three o'clock. Tuesday night, from ten until two o'clock. Wednesday night, from twelve until three o'clock. Thursday night, from twelve until two o'clock. Friday night, from ten until three o'clock. Sotarday night, from ten until twelve o'clock.

The Sabbath keep holy to the Lord Sabaoth, Adonai, Tetragram* maton.

6. It must, at the same time, be new moon. IPerhaps you may say, " Why these hours and signs—are tbey not all the days of the Lord i" It is true: but not all hours, and all signs, are favorable to rule over tbeir spirits.

6. Complete the following circle, described in this work, on parchment, written with the blood of youog white doves. The size of the circle may be at your own option.

. 7. If yon wish to undertake the .operation, be sure to consecrate the circle previously.

►Ji >}» iji

(See this Circle. Fig. 24.)

Bkfo K. N., consecro et benedico istnm Circalum per. Nomina Del Aioiidiiii in 90 Scripta, ut sit nlhi et omnibus Soatmn at Protectip

Dei Fortissimi Elohim TnvinerHHe coiiftra omnes malignos Spiritiis, gernrmqae Potesti^tes. In NomiDe Dei Patris Dei Fiiii Dei Spiritus Sanoti. Am«n.

Upon yomr entrance into this Circle spenfc its foiled : Tetpajprramr maton.'i'h^o^, l8chiro8,Athanat6j^. Messias, Imaft, KyrieEleison: Amen.

After 70a have entered the Circle begin your operation with the following prayer from the Ninety-first Psalm.

He that dwelleth in the secret place of the Moat High sihaVI^ abide under the shadow of the Almighty. I wilF say of the Lord. He> is my refage and my fortress, my God, in Him will I fnis^. Supply hie shall deliver me from the snare of the fowler and from the noisome pestilence. He shall cover thee with his feathers, and under his wings Shalt thou trust Hia truih nh all^ be ihy shiuld-and buckler. Thou shalt not be afraid for the terror by night, nor for the arrow thai flieth by day. Because thou hast made £he Lord, which is my refuge, even the Most High, thy habitation. There shalt be no evil befall thee, neither shall any plague come near thy dwelling. Because he hath s^^fiii 1t»Vfr upon me. th(>r«fOFe will i deliver htm. I wfHr^geft tei'^vn high B^ e awae he batk known my name. Hewii^ call 41^1011«« «ui(|;l'-will answer-himr; I will be with Inm in trouble ; I wil-l deUver.Jiim aodrheaerv With long-life-will I satisfy him and show him my &%lvj^-tionvoven so help me and all them that seek thy holy ajf God tile r Father •{« God the Sou aj* God the Holy Ghost. Ameu.

■eov

($itati«tt

OF Tn»

SEVEN GREAT PRIMSES • -"

FROM TUB

Biactih acoA Se^entii Bookii of Mchses Bitilfa McfgicaL

OITATIO AZTELIS. .

Agla Oa4el6, Sambit Cacl(*m. Awenhato^coro. A2i«M, ZorWOtlto*' Yzewoth, Xoro, Quotwe, Tbeosy, Mew«th, Xosoy. Yaehyres,'Gntiav^ Hagay^ 3taworo, Wyhaty. Ruoso Xuatho, Rum, Ruwotb, ZylNMf' Qaaylos, Wewor, Vegath, Wysor, Wu2oy, Noses,* Aiiel.*

CITATTO ARIELIS.

Yschyros, The'or Zebabth. Wyzeth, Yzatho.*^, XyJso, Xy<*ethorttwtfy, Xantho, Wiros, Rurawey, Ymowe.- Noswathosway. Wirvnothowesy,' Zebaoth, Yvmo, Zv8wethono^ve. YschjTioskay, Ulathos, Wyaoy, Yrsawo, Xyzeth, DurobiJCbtfos^WuiJoWeibnS^ Yeweoy, Zaday, Zywaye, B«t|HMiwM,' YachyiOfl, Imas, Tetragramntalon, Ariel.

8IXTH AND SEVENTH BOOKS OF MOSES. '39

CITATIO MARBUELIS.

>. sJbdQiiaf, Jebova. Zebaoth. Theos, Yahathoroswe, Wih<(By90|i^Q8,

*'f8lqr»yghoroy, Veprorym, Abaij, Wogos, aijgbUm, Ze^pj^ %op9iPB,

^othyra. Rijzwe. Uijwoth, Omegr«s, Hehgewe, Zebaon, Wezator,

£f8iqr>irghoroy, Veprorym, Abaij, Wogos, aijgbUm, Ze^pj^ ^op^ipo, Wothyra. Rijzwe. Uijwoth, Omegr«s, Hehgewe, Zebaon, Wezator, Zibuo, Bijbetbo, Ythos, Zeatijm, Wovoe Sijwoijmwethij, Poanr^, Ze-

wor, Wefgos, Ruben, Hvbatboroos, Stawows, Zyen, Zgwowy, aiiOB, Worse, Yzwet, Zebaotb, Agia, Marbuel.

CITATIO .MEPHISTOPHILES,

Messias, Adonaij, Weforus, Xathor, Yzewe, Soraweijs, Yzaron, Wedi|u:l^> Zljbalor, Wegbaij, Wesoroo, Xoxywe. {^yKqhwfijKBthO; lUjAielB^tho, Zebaotb, Adqiiaij, Zijwetbo^ Agjajj, mj^WieliJi^fiil Zijebo Xostboy, Alhlato, Zsewey, Zyxyzet, Yscbe, Sarsewu, Zjzyrn Deworonhatbbo, Xyxewe, Syzwe, Theos, Yscbaos, Worsoubefgosy Gefgowe, Hegor, Quaratho, Zy we, Jiessias, Abarabi, Mephistophiles

CITATK) BARUUELI8,

Yscbiros, Imns, Zebaotb, Otheos, Kuwethosorym, Zylohym, Zadayt Yscbowe, Qiiyos, Zenhatorowav, Yzwesor, Xywoy, Yzyryr, Zaltjmo, Zabaoth, Adonaii. Messios, Aglaabaij, Stoweos, Hijwetbo, Ycoros, Zijwetho, Uwoim, Ghamoweo. Zijzobeth, Sotho, Emnohalj, Zedije, Huwetbos, Obory, Yzquoos, Lijraije, Weghoijm, XUzor, Waijos, Ckn fatjoie, Toroswe, Yeijros, Emanael. Imas, Barbuel.

CITATIO AZIABELIS.

Tboeoli. Ygweto, Yzgowoij, Quiseo, Wijzope, Xoraoij, Nowetho, Yxose^fiaflratbon, Xoro, Theos. Magowo. Wijzo8<H'WOtbe, JCaroshaij, Zebaotb. Emanuel, Messla. Yzijwotho, Zadaij, Xexhatosijuiei}, Biiwa-tho. j«ewet, Xijrathor, Zijbos. Malhaton. Yzos, Uzewor, Ragnil, We-wot^'Yflwewe, Quorhijm, Zadob, Zibathor, Weget, Zijzawe, HJtjzor, Trelrag^luniiiatiHi, AziabeU

CITATIO ANIQNEUS.

l%^eo8. Aba, Aaba. Aba, Agatboswatj. Yzorog. Ywetho, Qnardos, QasdNMkt Uscbjjros, Cijmoe, Qowathim, Grefoij, Zarobe, Wegba^ Ohe-gatbiyniwalj, Hesows, Xalose. Waghtborsowe, l^Tephatho, Yiebp. Sto-rilw0^NH>aij, Qaoratbon, Sijbo, Mepbor, Wijbose, Zaloros, Biietbo, Zeba^iponaijwos, Zijwetb,. Ycarij, Buwethonowe, Ruiathosonraij Zebaotb, MMmMf AniqueL

CIRCLE WRITTEN ON PARCHMENT

BLOOD OF WHITE TOTJNG DOVES.

+. ^ * '

AZIELIS '

Seal or Ouracter.for Coercion and iefUenca:

^ •{(■ •{«■

ARIELIS

Ma teacter lor Cms ai ffliiinp

-SIXTH -AND SEVENTH BOOKS OF MOWS. >48

MAIIBUELIS

M:ei! tenter for Getru aai ObtaiB,

■^ •!• *

MEPHISTflPHILIS

Seal {ff-Glaractar k Coerdoi and OUenca

* -J -J-

BARBUELIS

Seal (h Character k Coercion ani Oktece.

SIXTH AND SEVENTH BOOKS OP HOSES.

AMfiEliS

M or. Gkrtcter far Coercion anit OUence.

?i-» ►> 'i'

NOTE.

THE USE OF THE SEALS. When these great priDces do not appear immediateVy on the foregoing Citations, or if they hesitate in thetr obedience, then take frankincense and myrrh, and cast them upon burning coals, and when the smoke arises, place the spirit-s^al thereon, with the following mysterious words:

Ex VI. and VII. Libro

MOSIS. Bibliae Arcano

1IA©S€AE.

ALTISSIMA DIB VERBA.

SPIBlTDnM CACTIVA MOSIS AASON ET 8AL0MOIMS.

Zgmuorsobet, Noijm, Zavaxo, Quehaij, Abawo. Noquetona|j, OasaQ, "Wuram, Thefotoson, Zijoronaifwetho. Mugelthor, Yasxe. AgiopuaO, Huzije, Sarbatijm, Sowe, Oxursoij. Zijbo, Yzweth, Qitaij. Salartbon, Q^Ut Qeahaij, Qijrou, Sardowe, Xoro, Wugot'hoswerhy, Kaweko, Ykquos, Zehatho, Aba. Amen,

Apparttio, or ram Appa&itiov,

Is almost instantaneous upon these ipysterious words and procedure. As soon as they appear, however, address them and compel them to obedience with the following coaciionis

BINDING OF MOSES.

Zebaoath, Abalho. Tetragrammaton, Adonaij, Abathoij, Xijhawe^ Aglaij, Quohowe, Agia, Muijrosheweth, Phalowaij, Agla^ Theos. Mes-sias, Zijwethororijm, Feghowo, Aba, Mowewo, Choe, Adonay, Cewoe Christohatos, Tetragrammaton.

*A •J^ m tj* c fcj* n. *

INSTRUCTIONS.

Since the spirits will now appear qnickly, bring your desires for-'^ai^ honestly, as if before your fellow-man, without fear, for nothing can harm you, much rather, all must serve you and yield obe-

dience and serve jou according to jour wishes. In this connection, bd careful that jou do not compromise in any degree with the spirii for all this power, aii4'Word.of might, which Moses, Aaron and Solomon used according to the revelations of €K)4, are sufficient to com- : : p^ the spirits to reveal to you the treasures of the earth and sea, and • to give them to you wylhout harai and di^eption.. ^

« Mih^; FaustdufC^rede (»J<^ ExperiiL^ ^

b;!eAarks. .

ferocious dog. He commands the lost treasures of the land and sea,

iCARBUEL ay||Biipiirtkei4>rn9 ^f aq old Itoiv Mm delivers the trtasures of the water and' the land, and assists in obtitming all secret knowledge and honors. >

MEPHISTOPHILES is ready to serve^^'flod appears in the form of a youth. He is willing to help in all skilled arts, and gives the spiritus S^q^-otb<}rwlse fi^lM'<* fawttiups.?; He hdngs treasures from thfe earth and from the deep very qiiiclcly.

JBARBUEL is«BMiier;ofailavtsand«11 tibcu^i knowledge, a great mtAter of all treasure. He is very accommodating, and appears with alacrity in the form of a wild liog.

AZIABEL -is a prince'ot tke water ahd momitalik-flpirits and their treasures. He is aniiable, and appears with a large crown of pearls.

ANITUEL appears in the form .of k serpent of Paradise. He confers great wealth and konofa aepordkig to fiv^. •.,

The Sbatt dr (SehCTtfl-TOa^tel/of^the* sl«rei €^fe«t I*l-iti"oes of Spirits must be written upon virgin .pf^chment, with the blood of but-terflien, rf^ the time of fv^l moon i besides this, know that the Seven Great rrmces of ^rits have among them some of ^ legions of crown-spirits which were- expelled from Hesvon^ itk ex iVevelatinoe Traditio. VI. et VII. libri Moiisi iltM^. fff

i*'-' ' lliMqidfa tter em4ilfa >.: '

Me pie«iim4ieii4nliere, Sed me teqiie Deus ' ' -' . IS9 lllo castodiftt amn^^ -

D. I. F. VALBa)ICTIO OR DISMISSAL OF tHE SPIRITS.

Suee the spirite h«9» now forrcd |Uml ftcoording to your wish, dismiss and discMkrge tktmai foltows:.

Zebaoth, Tkeos, Ysekyres, Ifessias, Imas, .Wegliaymnko, Quoheos, Roveyni^ Ohrittdze, Abay^ Xewvfiuraym, Agla.

And now depart in the name of God; praiae, live and thank God to the

E. N. D.

BUSK' 'ANB' sanavrr'woar ar momti

^mmmMmmmmmA^^M^m x tti >^^ftMmm0t0tmm^i^ft^m0t^^0^l(fiM^0mfVn'!9f»0j^¥>fi^ V ^ff' ^ '*»f M ( v ^'tit^f^»t^m0^

Peter. JameflL. Joboi. .Aiidkecr. Pldb^', IftOtlw:,

• ■ ■ /

Jeh.=OT^a

.. . . .1 1 wi.i'i ^.^I'lHl t. A :.,> J.W.. ....re

33^

■**«M

TAMfiL'ftS'SAnnEairAK

lUiQUV IX^ftAS-el^ HIGASAB CTl^nd ^ QSMftlMGr"

ROMAdikif

VatieMio ad Aitanam PontMrilM ■■§» BiptiiiiHiidef YI, pristoi

l <) ■ {! y ,J

CITATIO 0EIIERALI9«MII»;*>AAiMim^ BT SALOMONIS CAN

ONIZATA ABn^LfCXi^DRO VI.

Aba, A||^l)iiMm^«WOS)iif«^^ Qiieo,

Ziiwe»>t, Rumoy, RiiW(»te6, "^QinoMi; I3by. Xeta lllii m ^' lMi nwtrii, Xofibt fB^iteii^HKhMMi/i a<lN«l|^ iAgiiy,yfehrag<iMiii»iiyAAwMiy, Theo^, YMhyroroae^, ZumqaFos,: Vf9^iJUAmtAmi^:fini^^%^fhaika

liroi. Zu7» ZTw«thoroBto«^>BtflraK|^aU«]r«k^'XpMve^ g^ftatf^ W ftWiK a

Pronounce the name of the good or eyil ftt spiHt distliietly^ whouli he will appear yery saddeoly; .^a^tei^ then address him.

I

r

*" * ■■ I ■■ ■■ . 11 ■ ■■■■■» .11 ■ 1 ^

OOARGTIO OBHfflB%l!lMl9#OF SPIRITS. ^ "nwwI^til^f^ ^y ^^llti li opp^ yyBj Ii Mll liPl iii . Amen.

A^BluMigelns AomI, Angelua PMig.

lOiNrtiM (obo wiiliaQt Mid ' ^ •^eta^ SMMte^ San^lpis.. .

. mP wrre tMn in All things, as well as theionowing:

pbjnebj, AdNM>r» Tiaael, Xomoy. Asmdy. 0leii!«,JMior,J^rfofle, fci iay, Ow w s^ O tewr , X w iw^ Qi "

ttt

Hlviabommnl sFiDpqirs

Etmi^iidagli Efi( they an stfU JlbUiardr«histnBr4^^^ Mid

Beady te Serve.

'iNSTftncT;q|r.

, e ..- ^hfa»^ltfe?tfaA>a»t all good spiriti il_

befeited wheo the m6 0 l t f^ ^ fcjj | >i,Pri»| »i ^4 > » (UL.) Choir of |aigela

t^oneemiiig the tfagta Albfa^'lri&elriatflb, dftt all good spiriti imist

behsited wheo the moMM^yj|i»^ripf9i. '

ask^l f» j^,gAod)pi(B)MiH|i^ ^

n%^%rm lake iolfe

iiHi«Nr^WK», Mh^^isidl/^iMlB;'JM oit^d the

i4d«ii«r4i»«a9ii«4«r«t«itHi tpp^ <^<f^ .in

ifllte ieiaete 3«lia^K4eMdfbed.^s ^QiCfilKe

the kagi%^^gfh, lake iolfe^, ttMlttiTYIl. Mbobss of

hiljVfrili.

^^^^AUmOTKM^l 4MSIflSSAIi»

ffAtfi

leffHiy* vRslM%ef jHaay^oMMMMiMBalMMiBf #weiiiy

>roB, Taheto, Thyym, Quoi»t |rg >hi i i y^p| i in rt» i i l i H ia p ii in B|aton.

Kow pfbnoancSl|ie AM90 ^TSEPJ^I i^i 1^ ttlW deput In pe«90. Hens Prinoipiiiai ef jftwi

SIXTH AND SEVENTH BOOKS OF K06E8.

(FMBl«i4»«*Fi^.»l

TREASURE

jam

SPIRITIIAL REDEl(IPTI01l.

^ High Donustifti

B A M B ERG.

a I ■■ ! ■■ !■ y* I t»Ji>o»<i.»»-ii.»—i—^lp—y^»y»in»^ H t H ,

k^^^M*^M^ri

a. 18. «. vw,

ADOYAH. ^ ^ Ohananyaii. Ahmen ^

Tbe Fftth^r f^S}o\ tt^ Son^i^^ vj" Crod&e Holy S|^rit.ifi

nS GHATA H8TH ^"^ RACfiMYEL AYSC^ilB.. Tbe Innocent, hoTy Mood of JeMii Christ, tbe Son of €kid, cleanses qb from airsinMidgiv^iyout^^lrits^oterasl rest and peace through Jesum Christum»{«the Sqn of .. God. .• AWfiL.....*c...;«l^HEYE.

Tb^ibrr, aiay the apiritft^f Jeaug ObHst fddoem yoa fron^ all ^^kcL and suffering, and giye 110 the treasures that are here, tiirMigb the shod Mood of 1. N. &. L jBel Eljoi^ Jims CkrM Bheyoba. Amao*

^wi"*»

< M 4

Optimo Sa^pes^u Remli»uiii«

♦ •* ♦

From the Arcan B

P. HOFFMAK

CompoEed id ]

L. HISCBINSEY, at BA

SCHEMHAMPHDRAS, . Mto. 1.

gent BejaueefftjOa-ikto DtvinaNbrnma^in-lkiffua Hebraic, detwtani semper Nomen^islve^antuT a prtwsipld JIme v^kuiiixtr^aTU aonistris frunt^ue in-, gentta virtutia.

eit¥tf Aim bevbsth BOOKS OP MosEa. "^^

M fillTB AltD 6EV£KTfl fiOOSS OF* ttOSBS.

III.

SEUFHOMS Al SGHEiUIFOBAS

KING SOLOMON,

W]KkL,' liuisPBltRG AND FRANKfrOR^r

PHnfced and Published bj Jbtik^V^^fflSPi Licensed Bookseller in;

the above Cities,

1686.

An HuiCBLS Piuni wosl vm ArriTNiaicrT' ov 1|iQ>ou and Undbh-

**For the Ldrd givethyis^om^o^ of life moo^ Oli^tKlcnowledgej andunder8|4idi»g.^^PiovigaBa^ fi. 6, ' ' /" ' * \ i

»* If any iA^oa lacl^ Wi^oih let him ask of G^, tURt givkh to all \ "" -^'jUg^^d upbralieth noU"— Bpjbtmc o* JAJttsJfcf,,. A

trw Fafh^r aiid Lord of all goodness, who^ didst^reke all! f Thy Wold, and Irho didat |)repare man in thy wieifom l^rule Ctvatorgs tnat Were made by Thee, that he should jtf|A\)ver: the WQriJLyrith holiness aad rigbteoosaess, and judg^KWtMi an a|frlght heart ^Pl^-ttnto ne that wisdom that Is consiaatlj^^vwid |rhy throne, % nd e ast jpe not bat from amou^ Thy okU^ren. For I am Thy sciV^, and th^^son of Thy hand-mSden^ a, wesJc' drMfare of a< short exlatanfi^r^md toe weak in nnderstandhig, iO'«||^1^ndm thei law. Seftd Tt down from Thy high heaven and fra^ ^hlbrane of; Thy glot^.tlMi^ may ab>de with me and labor with 't(i%49t t may^ know and do '^ihinn that tfrt pleasing unto TbH ^itft^y wisdom knowelb OT ni^iferstandfeth ail things, andUet it^|M* me in my works and proiev^jk^ iaits tflory, and n^ labors will be acceptable unto Thee. W2^ t was y^ \% m^ yont^ I te^ht wisdom without fear in my prayer. I pra|«d f4ir it in the #m^, afut'will seek it to my end. My heart tijpiaeth oyer k as when thif ^Fdting grapes ripen.' Thou art my Father, my God, and my Shefyherd, who helpest me. Thy hand created and prepared me; teach me that I may learn Tby^ eommandments; open my eyes thai I may behold the wonders of Thy. law. Remember, Lord, Thy covenant, and teach me what to say and' think. Instruct me and so shall I live. Lord, show me Thy ways,,* lead me in Thy truth, and teach me. I am Thy servant, teach mej that I may nnderstand Th^ evidence. Console me again with Thy help and let the happy spirit sustain me. Thou lover of life, Thy immortal apirit is in all thtngs. Teach me to work in a manner that is

< well pleajding anfo Thee, for Tlion art in^ God. Let Thj good spirit \ea^ me in pleasant paths, - With Thee is the living fountain and in Thy light we see the light. Let my goings be establishel, and let no ' unnghteonsDess mle over me. Teach me wholesome manners and ' enlighten me, for I believe Thy commandments. Lead me in Thy trnth and teach me. for Thon art the' God who belps me, and I wait daily before Thee. Let Thy countenance shinj^ upon Thy servant and

• teach me to know Thy justice. Let me behold 'Riy glory, for Thou, ' Lord, art my light, and Thon writ turn ihy darkness into day. Wilt

Thou join* Thyself with me in eternity, and trust me in righteousness

and In judgment, in grace and mercy, yea, wilt Thou join me-in faith

' that' I* may (now Thee, the Lord. Lord, let tny tfbraplainti come

• before Tliee. - Instruct me according to Thy word. Let my prayers CQme More f hee, rescue me according to Thy word, ^ow me Thj

' wajrs^ .6h,Ldrd', that I may walk in Thy truth. Keep nliy heart in sfngleness that; f may fear Thy name.' I will remember Thy nairie fhnu ctttldhood,'therefore, «U people will thank Thed for ever and ever. ,^Amen. , •

In the name of the highest; almighty Creator. I,^ing Solomon, hold to the interpretation of the name of (God) Seiistphbras, itt other wordb,

' the Fifst and the Greatest, the oldest and hidden mystery of great power and virtue, to. obtain all that which is asked of God, for God must be worshi^t)ed in Spirit and in truth, which consists notIn many and vain woi^s, because each word and naimi of God Is'self^xistent, and ilkerefore the name and prayer must agree, and no strange name must'be used unnecessarily If anything fearful or wond^ful is ih-tended io be accomplished, in order that the divine qualify may

-,pour into' our soul and spirit His grace and gifts—that is the ooh-

'scibusness of God fn His* name through which he comes near and abid^s .with those who know His name. Therefore, this name mufct be held in the highest honor and should be hidden from all frivolous and unworthy persons, since-God says himself in Exodus : Out <>f all places will I come unto thee bud bless thee, because thou rem^mber-

• est my mime: ' Therefore, have the Hebrew Maccabeeis seventy-two names for God,.and named and wrote Schembamphora, the flame of seventy-two letters.

First, it must be known that the names of God cannot <be taught and understood except ohlv in the Hebrew language, neith^ can we pronounce them in any otner dialect,'as they were revealed to lis thrx)ugh the grape of God. For they are the sacrament and emanation of divine omnipotence, not of man, nor of angels, but they are instituted and consecrated through the (generent) of God, to instil divine harmony in a certain manner according to the characters of his im-' movable number and figure, and of which those that are appointed over the heavens are afraid. The angels and all creatures honor them and use them to praise their Creator, and to bless Him with the greatest reverence in His diyine works, and whosoeyer will apply them properly with fear and trembling and with {ira^er, wilt be powerfully enlrghtened by the spirit of God—will be jqined with a divine unity— will b« might/ according to (he wiUof Og4-^lm( Mwff^ormmij^t'

«»

xM Auxisa ASi> amEtem wok^xOf-jioms.

■»i

HbwBi4 iMW Ji nwW^ d il»ft thipgft Qf otlitt^if^eB^PMi^^Ali^^MjIiiyE^tflt-iK»4^jH»ifli..|l^acf(.i4l Ui«iiivpe^<gitrGQdJU|B MMfTt^nUffiro^JEPi riani, Notariacam iMid Geometriam. •J«)v>Yab tbft viafBOjruftabte Cri^ajUir of Uw w<yla»>4lMoigt>^*Brwil#<>l><i»

.aQivUwii»^ilKW^lMofi>»tMf<Mreilk><i. O^hkiMKtDttbajvQ^dvluwAlpo

vfotir«4ilgel» 4JMt'^U#dtraPi»^>fov.cgrncoot<liea:vpii4 IftM^-nie

|lkte9liJtlHi)liael>-€kibriel, .yriel ;.4Qar apgela «iaod tQr41ie4dfn^miti,

fall oTvUni Uglit of God.

oSall #Bd ^imMK oT fbfarth. and .^cforcopUoi^.AoA ,4)baii|;ilij(ii(B.JG9^^

In the third part of the work are the elements 9pdf4)F^97thmJlll4 •liriiiNnliiMl^'^ftam, ii^>|i^h k ^kfh^mnJ^-motHffVuit^^rBfi.f^n nlMt ^fiD4w;4tomatii.>.wUhip hiia. Aoima ^, iftytbe., hmUpt^ j^fi^toa ; ^Spifi|Ma.j0^w tMyliea9t«.»odof0ri^t«s thi;«ug|i.the,|u^ Gmpais

itUio.wiliole >bod(^'.with the veina; Ckoiiu, a ifpai^c of 4n, iAtinrtSMdd-wo^^^m^ ft^yiww >b»cth. Her,hae four.fl|>kitiuil.^d ^t^pof ,wai;|(iw )fi«e«Uie8, luw/aeiiltaHiP aetloi^es, or-siuritum iw .hU AmipMi, Jdli^ • (JH^tMfaU*, iGknitiona, The «oi»l baaviQwa,rd. aeoaea. aajBenmm. ccymitt-^oell0,;c|A wbioh 6^iU^ tt^cm-hol^ fi9 t^deg)i^wi o^car. jwjwiwh imtliif jCMw tiBtthethrain.

3» iIiB(i«i«ftft(Uk tlietiiUiiasiiiaapn tM<mi oft»r y> qli<»p#qM*p|t.j»r,pkiff* .>liite4^J>hkfc>dwwM^pip»*lwofPfiwpr,ia)d{/M»>»i»plwhwilJ,tjbiiifi. ,

■a44to<4v4wPtH» MfMM^B ihOrSpiBaiM Qm,tb*i||iQd. xm f^Up^i^SLjfifd

.»

sffftfvAim mmatm nocm^ or .'Monaa^ s»

Itn l« JMTfc^Mh—fcjawWW*—

facnliiet sod oflerationw'ol tiipe^vitvfto brltlg^tttl «E|ietiMeMiB»'et* Stflii i Bt ^4lrotigh ;«giktiM*of tbe sm^m lUe nenwv^of^ tlM 'htniAii

wilhia itaeir foar vlrtUM ^ InslMlk^ Teti|MVMli«;FNrd«Btfai, EoHHiidoi'

Af^NMitlto^ieiMllfaniv^f tlurMlatal^spliitiiid'fteiioil Mid ^finMr !!«• » tb«iiQrMt«MJ«M0rlis^<4Mi'^«09M'«ioti^ cttratHwiy M|ipeH Mid*^ ■ubnatmiee; the proper spirit of strength and sap lies in the kidaey^'

llM l»d9BlNw4«iir «teflieMi^ wMMljr, sfirtl; ftrnitiltoste^wrf ft ow » ^ fon^^eiMftplnitolHrr'er ieispMvMMitii;'wtMn«^^pet,'4ryji a t i M i Um ig prodatfed^jr wartwtli, dtyHea*^ dtaycai $ mI fftlMiti«Jii»^fodiMetdinf .*> co Matt fc-wid^tjjiycwr U^tt^aetto %3rfMH«flliiMid«e(^ 4df«iiito«h>

i«'lh«^ltaiiartli>''^pMK40r'of tiie »»rtd thare^tydarimeirt'l iw I Hut e d i^ eo nd aia n a lteo i» urnkCli «(ad fer p iniai i Mcurt i FoCtr'^^riAo^ of dev4lf •■ are i^jiirioiis in the four elements r ga i t a fll / As«w»^ Asael, MeiNNeMV; • foiH^prfiMMF^Nknili «^e^tlivlb«f'^1«ner»^ tb0 4«iahf^O!»iett%9^-moii,'^8g|M{^ABi«fett-

Th^^^flrst SeriniphenMr ki tet^oT Adam, %eeMiBeiw«piflto irl<h^tlM^<^ CMlov4ottiradtae.H

The second Semipfaoru, beoanse he flpME9 irfthpaag^t^and^aplrith^'*

TIMI <hi>>,^ hinMii ii ' %» spoke wtl»«ftt«i;

The ^ttrth, because he spoke with the ofeaiavai «f'tkc^fovt'flift'^ m^ilB^ llie«liiMi94«i«^flBftai^ih« antttMOa, and 4he etae|flB|f Iklilg^^ the eai*th.

The fifkhr'teMMarkeipok^^itkfflaaiaiiia^fA!^ treMfnadf^'itl^egetaittoai ^

The sixth; because he spoke with the #lf»M.

T k t i t^atiy ne aiwiii r htf sgkrfteiattk 'the^iiiBraioaii'attd sistft* ^ Bj the power of the seTen Semiphoras he could creMieimA' du i tmy ^ all<Mdaafi<«A. --■ ■

The first Semiphoras was acknowledged bj Adam, since God<lfM^^' aMMa aidf|iiaetf<i litt IftPaiMlMv w^ci^^e WaaalloiNfiAilo^reaaan onlj aeTen hours. The nsfeae it Jove^ which- aaaie akast'De ilrdM*) B0i<li<id^'aiity4»tha greatest need) and-theadaly wMi "themosf <d^ ' Tont feelings toward the Creator, In this case yotf #tlimd> grace ^tUA »

Thj^ saeeirii^ g e m p te w as ', ia %hM Adam spdke* lri«li^«ngiilii^'«ii*^ whfi*^gati Mai Ihirexpreisfcm; yeeeniye,4hat4sj CM ^ithaat^fieglH^^ niog^'Mid ^irHMlt^ tndr'ttttlil b» Bre«<rtineed when speaking'#i«kr aiM^^aad^lifellf toardueillearwtil' be aukw^Md 'Sttd'TenrwisM fatHad.

The third Semiphoras, in which Adam spoke wflh thes^Miiief Iha diffNMieit aad'ii^^hM'^ tUeiBf who gaire Maf satisfaefefy a awp ats nf««ii^tka»4Mffd, ^Adaaiff•Mywitil» eadaa adooaymnata }> these"we id a fllnilf%a QtlSiM^efi yea wish" to eottetft wiads^ aphrHi or dettMiaii Aday, Btdaiioth, amara. if^rUi fliMttlpllofav, Uymtiit XhTit MO) IftT«gellajB|!«?««

:I-S

*•

\*

%.".

■ 11 ■■ I 11 II ■■!■- .1 I. ■■. . II ■ ■ ■■ ! - 1 ■ . I . J 1 11 1 . ■ . I . . ^

quiri, Lavagola, Lavatasorin, Lay&Ua6u, Lyafaran ; with this name be boiiDd and unbound all aiiimaU aud spirits.

The fifth Semiphoras, Lyaebaot, Lyalgema, .Lyafaran. Laalfacah, Lebara, Lebarosfth Layarat^alus ; if yOii wish to biivl equals, aa trees and -seeds, 'yen must pronouiiee tho above v^ords.

The sixth Semiphoras is great m Toigbt and vtrtne.; LetainniQ, Le-tayloge, LetasyDin, LebaganariUlif Le^rniniiii Letagelogio, Loiafa-losio. Use- these whea yoo desire the eleflneatft oia winda,to. fulfil your wishes.

The seventh Semiphoras is gre«t aad mighty.. They, ieire th^ names ot the Creator; n^ich miist.be'proitoitnqeditt the begiuuii^g of each nndertaiiiiig t BiUaonyo«aiir«douay ea4aii ebteel, c^y.^aug^U ^yoni. Saobsdo, essuselae eloyra, diilioii ianelyi^la, deliu, yazi, Zazael, paliel man, uquel, onela dilatan saday alma paoeioi .&1yin» canal dejis Usami yarns calipix calfiis sasna saffasaday aylata panteomel .atiriel arion phaintfton seeafe panerioiiys eraaqtiel Joth Jalapb anipbia^ than dem-israel ma all .le JLeaKyas ala pb«>nar aglacyei qyol patiriteiio^ thefe-roiym barimel, jael haryoa. ya aploLeil eebet.

These holy name* pronoiMtce at each llaie. iii i;eFer«»iee toivriird God* when you desire to accoinplish something through >tl)e tilementH or sonfethldg cOuneotfd tberew^h,'andyjouv wish<^ will hu. fulfilled, and what is to be destroyed will be destroyed, for/God viU be with you because, yon koojw his DA)n«.

J^* The following is another name of Semiphotaa which God gaye to JfoaeslnsbvftB parts. *

I'he firsi is» wbeo Moses oonce^led bi^iself 9^d ^poke witn God, when the fire burned in the forest without consuming It.

The seooiidv as he spoke with the. Creatoi? on <the'mo<u|ttaiD..

The third, when be divided the Red Sea, an^ passed th^V"gl^ with the whole people of Israel, eto. , ,.

The fourth, when hi» Bt<aff was turned into, a sec pent wbicb devoured the other sierpents.

The fifth, are the names which were written on the for^ead of Aaroq; ' • • • * - •• ,.^ • •.. .^ ^

The sixth, when he made a brazen serpent and burned the goldan calf to divert pestilence'from the iBraelites. . ,- v. >

The seventh, when manna fell in the wilderness ap0 wh^ii wtter giisbed from the rock.

In the first are the words which Moses spake as he wen^ on the mountain, when he. gpoke-tothe flames of five ; Mayu^ 4ffaby, 2»ien, Jaramye, yne Latebni dumaa yrsano, noy lyloo Lhayjly ]{i^ .£ylvi Zya'Lyelee, Loatf, lideloy eyloy, mecha riunethjf r^bitiBUiwi ^'^.a^iry SQihiu rite Z»\Q\kA\>e, vete hel^c.^de ni^yo ramy rab^bt^ (^o/^x} f|Dubec). If you pray (his word to God devoutly your undertaking will be fulfilled witboat a doubt. -.

In the seeond are the words wbieb God spake to Moscf ag be went on the raoufttain: Abtan, Abynistans Zorataii Juran Doudiei^tpotarte fi^ijs alapeina pognij podaij sacroQciiiip, In these words the prophet spoke to the angels with whom the four quarters of the earth are H^Mf through wbicb the temple wa« founded Bosal«. If you with

t6 pronounce'these you shonld fast three days, be chaste and pttre, and then yon can perform many wonders. *

' Iir the third are words which Moses spake in order to divide the Red Sea : ^nn clalie saijec holomotnaatl; bekahn atjdlo Inare asnia haene bieh^ iifale raalieha arnija.^remi^holona qiieleij, Lin^no, feijano, goije nfatac fl^boira nethee hfjcere. ' If yon have lost favor of your master, or if yon wish to gain the ^od-will of some one, speak these worda with ferrof and humility, etc.

In the fourth are words which Moses spake when he changed his st4(f ihtc^a serpent: Micrato, rnepijsathonich petanith pistan ijttn ijer hijgaritt tfgnittoifi''teiiiayrou<iiijeoH dunsnas castas Lacias astas ^jecon cijna caihera natu facas. Pronounce these names when you wish to haSre y6or defclres fitlfilied.

In'the flflh are the wrlttiin names of the forehead of Aaron as he spake^ith the Creator: Stjdaij baijives Lucas elacijns jaconi hasihiiia Qein ino, sep.actitas barne lud doncmj eija iehhn reu, vaha, vialia, eije. Vie haija hoij ^aija salni^ hahai, Qiici,ijaija. Elenebe], na vena; aetna. ¥he ftamed irh powerful in satisfying each request .

In the sixth are names which were written upon the staff of Moses, w%en' he made the brazen serpent and broke the golden ci^lft Tane nHire s^m, abljl- ala, imno, •hQa acienal tijogsis Qfino, eloim ^a nehn Ijane haij yanehn, ahijaco mea. Wf th this tame destrpy all. sorcery and evil. You must not pronounce it with levity in your works.

lu the seventh are words which Moses employed in leading the Israelites out of Egypt, with which he brought manna from, heaven and caused the water to flow fift>m the rock: Sadaij amara elon pheneton eloij eneij ebeoel messias. ijahe yehu hejiane, ijanancUelijpn. Pronounce these words'when you desire to do something wonderful, or

when you are in great need,, and. call earnestly on God, etc.

< • . ' .. «.. '..... . . . ■ J '

PRATER.

Oh, thou living dlo4) tlon great, titronf, ihig^ty, Roly and' pure OlMltir Ml ^f'tMM^y^-*^blessed Ltrrd of all things ; praised 1^ thy name. I implore Thee, fulfill my desire. Thou canst >york. Permit Ii*lo4ic0o«fplish)hfs'w6i^ki >ClrA»t us tfry^graceand giv^ us thy divine blessing^ that we may happily fulfil thi^ wor£ Thou, holy, roareiful a«d*gmdlotis (}od, have mercy upon ns. Tlg^ name, Jese-nire be adored forev^ and e^er. Amen. etc.

In the name of the Almighty Creator, I, Solomon^ hold, to the declaration of the divine names : .Agla. Thou art a mighty God to all etornily. fie ^llo'l^rs iipon his person this name, written upon a fold iMate, will never die a sudden death. Antrita—a beginning of att irnity. Ahen—thoii solid rock, united with the Son. Amen, etc. TIm>ii« Lord, ^a tro^ kiAg. perfect it, etc,

•'Tfate nAmeS coatoist of the begiiming of Ihe chapters Adonay, which tlie HalMira ttmde vm of instead of the unutterable name, Asser Eaerki.- ■

The sevem vrfghty names may be obtained at a fSivorable hour and plaeoi Gomitefioii, sedeaij,- thrutomas, saamaga^ bil^l yeoa.

Tkt four iiamta ol iba Oreator t J^a, Joiia, eloq, Jena; ^a wbo

eaUt^oftdn npm God in. &ith tad .with feu, ^nd^^s^l^ wUh h||D&^.4 gblden lefiers, will never want for d^n honoralil^ fttbiUiiOM.M^dLeMjjl.. elotUn^. ^The^ame.wlUchAdam utteifed atthaenit|p«(i ^ bel^k» mep^ena^ phatom & who bain this Aamo^wtth\:nUnUaQoon^tter-^ able. *' i

11i« Aamft wUcli Gbd'vomdiiuiicated, to Uj/H^oa U^Ba^Bmdrtt^ Oedion^ wlU put ^w^F ^^ cau9eB for 401701^. y „>. •

Tne name wblcfir Joshua prajed when the. aiin ttodd tHHf HVirrfc, hcllid^« di^ah^tf.Jbyringifr venmafe «poi| eaeiui^

The, ten name9 oftSepiroifc, I«Mom<w, w^keiii nf pfiMc to Qmt^n andiie gUTe me w|8^nn,| £thor, ]9<>«)uBaI,,Mw^bf0Mdr €kb«il^ ( thiph<^f, niumii, hod Jebod jnaionitfN

Now fo\\6yk Che ten names of God : fiaeie, |a^»>y»gniiiwiMWr^i^fe 1 r^^ramiQiM»«'Sal»o|h^ olohka.SikbflMa(!L Sf|d«^

ten letters. Tetragramniaton^Vedftib have ^Ight lei^^ra. '«EMe« IIm»^ aelf-exi«tenee of Gddr AjrerHe Ater. fthefe) the ii4nMt:«l. (SodoC.w^pivf letters. »

Eeeli, tiMdJ>7 Ifoait As tht fire ol €M« ttte |iMt4 MIm |n»4i. tfaej Mt«!} Hebifew cha^»<^tei«.

EmtlOi^ &e .tnie CM; ^ <^« a®*!* U«I Mn^RM^oil^ol 40i^p^ Bime* Of God and l^e tea Sephirotb,iitg(vf|iiiaCk>ii90l^glii|P^^ occulta fh&oflopbl»« Lib. ^ Om^JIQ>

HiicatH^'ur hbfy and a4tore$£iddL

Ha, lilmw^llf the power of (he JDeiix^

Hoa« JM^ & dljine beinr;

Jah, i just God^ comparlni hifliself wltb omui, .n

Inoti.

Jesub*; the Heiidah"w.in oOme'ln the gol^od tfe, .-

JauH, he who Created tbelig^i

Isala, wittrthtf ttaab ESlj hssembfes Ihe changed erti (each maAenp of 31.)

Mett^tMivfiMr SpM Mohr4Mi9e «mfoti4»f (M^

naioeJjfho^

Ifaepm. M ' J

N«i tbe nan||.y Gpd.shimld be prad|« trib»l«4Uw>Af|d jO|p#iM(Mlu^'

Oroniiasim, Mitrlm, Ara|rtinefti> iigntfj Goda^ tUft^StWkf. '1 > iii i T are Ihree prinoea of, the worl^

Ptfle» be who werketh wonders, fie. * .

tbeae namet masi be atleeted ont^ef -eMJi >l|fctiff. IWnHHUbjiijtht?! work, for ihe ficcompliBlynenl of w^d^:^,be)f ^C4S«d flmklt 6 Im^n plored. Similar to a oevtaMi tez^ in E^Eodot U, eon^Mig of tiiMt i Teraet whfcb* are alwaya written witb WTenijy-iwq l^^m^^bW^QiNTi* wMhj«ie ihrvf waiFdt; TAyf9^'>^4d«^ y^ yb#ii>»bi> o4! ti

a lioei one and three, fr^m Inft to. figMrf tbfi mmmdm^^fmm'^ from the right to the left, as in a reverse order, constitutes one qoMM^ the aerealyriffo lottery of whioMi«' J > » < 4 gobQsihffppJbiBHn >-

tf now. the dirbio iianMi» Bl or J«d(« tco «ddedi« ^Mut wi^lM r

ptftMitir^w^ MOict of CMi MCb 9f ihMi'^IMIiirMil ii wriHOTi

^^9^SS"«S"

oni l^iii Ufa; lor |fef^iMi«4irlil kl«i.> ii—'wiimj iiiiiiiiliitiniiii rf Uwi^ri'itpMrlmMiiiiofriwawin;41 ».llWBinmMlin«iiiiid i«ign<t, ^41 ■ni—njifcotiy fcn#li<w%J»o<riiiy witk tftrtiJiirty^^tt^Maipha*oi iChriit* ^^Ani^l Hdtiis ;«iia iwelbod

iHMiMbiwritlM.jiniilQMill trtnt irniii liiiftfc li iliftiBntMliifciwiiiiii

fiM^ BiMiit -Ai^iifeJtJMrteli^ ,Crii^' fM»nto^.tAMirtM IjUk^mh

t «■ ■wirfixaiiiliiMriifaiiwl li«^iJM<»^.yiimt^-.»«aiil, Ifiili 11111 iliiiiiwiijflliBtoiTMc|«ndi< Mah—I iliiiritfrtiiiirnWrii titoifciit, fiiMridi.

rltoll letters.

ankaMi t«illiB)lwMB iifH ofciiivffcr ■i>ait% uniiwp-■eqaenllj into all the senrants and instramentB A tMitmmnt j jp i i i Hie

a liH rti l ii t y^ fft ii iMfl yi i iiaii» J u rtnV liiffciM*l*i^ Hi iiiili 4gft the MttkA pjwihwitaBi^jfniwiaiitgiiMIt iMtt to gtoiiHwri—imitifn

.<-■< ■ Hi, <!WJ

tnT unp

— ^11V *^nT^ -» —7 -

are moved by some or^lMr^iNmiOiVOiliMfftAcm^^ A»i.

image and likenefls ,of ttod, ^fi uujgmi mtikin/mw^j^mAlBS

under the Hror of God, he will obtois: hit desire tbroiigli Criih iod wiedom: ftnt, from tiM sten and from tbe heftveni by the mykional refleetiooe of ffis a^rh; fecond, bnr the aaimal kioffdom, Utrough hit aeuees; third; bV Ibe eloBfeati, throagh bis fonrftrid body.

Therefore, man biada mil oreatarn through oompatiaoo. by ballliig npdn tie bilker powers thnmgh the name and power whs<^ goteroa one tbittg; and thenaAar. tlnroiigfa tbe lewvr thinga tbenaetvea, ete.'

. And now, bo #ho deairea to beooow biaater of ibe w^Hciilg of Ibe soul, must become familiar witb tbe order of aU' tbilga, jbat aa ^bmj are oMaWed by CM In- tbefar proper state, firom Ibe bij^heat to the lowest, tbfoai^ natural ooriheetlons, that be may deatenl aa H ftaan a ladder. On this acooant the Heathens eodtmilttiBd tbto emir bf worsbipiplnif the ^daaets :and taM statft,'not because tbey.heatd but beeaaae they were moved by 1^ powers wbiah-foteDied. tbea a6d wer^ at tbe sann tiase, Impelled theretb by the^ infio^ne^ of: tMr foaodef and ereatoe. ▲nd.ift tbia mantief, likewue; Cbrlatian aatites have committed the error of paying bbmige to dented taints aid riviiigbodbr tb ibe ereiftare wbibh belongs only to theCrealor,a&dGod it a jdtlotis'CXod bnd will no^ permit the woiship of idola» Tbe prayer of fUth, theiefete, in proper language, and for proper objects; ia intimately relatad to tbe nttme of 6^, from which we descend by- words, from one to ftie nther, following eacJi otber out of a natiual velation-ship, in order to accomplish something.

Tbe' son,' th t freloce; prdtoAs' u^n the Ibtbe^ that be may support him. although tfeife father 4Hiy n(^ do so willingly; still since he Is bis oflbpring he mnst oalenlata to maintain him. How much greater care our heavenly ffatber nmst feel for us, if we serre bim in a prefer manner t

He wbb ^esfernr tbe inflaenoe^ of tbe^sun, mnst not only direct bis eyes toward it, bat be nraat.elevate bb aonl«pdwec to the sool-power of the -saai; which' to '6kift biiiasU; bairHig previoosly made, blmsolf equal ta'Xj<>dv.by.fhstiog, pnriflDation and good wo^ks. but be.mast also pray in the name of the Mediator, with fervent love to God, and his fellow-man that he may come to the*sun-spirit, so that he may be filled with its light and lustre, which he may draw to himself from heaven, and ttbt^elmajltbiisonie ^ftednithbeavenly giiUalsd^b^tain all the desires of his Iieart j and as soon as,he grasps the higher Ught and atHyee at a stiate tif perfection, being gSled #ra[ lopefhainral iatelilg^e; be'witl also obtain snpei^attiral iblgfat and poWei', For this reason, wftboAt godliness, man will deby his foltb fn Qhritt, and wiA become unacceptable to God, tfaereiHtb often filing a prey to the evil splrita agaibflft irbom there is no better protection' than uie ftar of tbe Lord and fervent love to €rdd abd man.

Hoet people wbo are shSlted in divine works, and wbo'ptmless the right to ooihmahd spfrits, teust be worthy bv natitre 6r becoAe worthy by education and dUdpline for their oatling<-must keep alt their woflpi secret, but may not conceal It from a true and piodif person. Plgnity of birth comes from station, but it is due to SAbiilMh, B6l, Mereurium or ICaflem that be is made prospcrowi—^M? h<e ul le^itned in PbfiiOib IMip^yM bwt Vtmlegf.

If a man has a knowledge of Crod, as the ftrst great cause, be must also acknowledge other causes or oo-operatiye spirite, and determine what ollcial station of dignitjand honor to.aocerd to them; and without which knowledge their, presence, and help cannot be enjoyed. Such honor and dignity must not be.sbown.for the sake of the spirits bat lor the sake of their Lord^ whose servants they sre. In this manner the angels* of God will encamp aiiouad those who fear and love tjie Lord, aod^as Aligustinits eays: '* Sverything po88assee;,a predestined angel-power«'^ For thia leaaon the Hebrew the<riiiigiatt, Mecu* baes and Gabalists, named ten principle diTinenameejaampmbers of Qodyand tenNumerationes or^phiro^as minietttand instruments oJT the Creator* through which he isloftse^ inta allUs crealures, according to. tiia ordered tile:ten, ABgelloiaad ten princely spiril^oin, from which all things derive their power and quality.

: 1. Thto n«ae l»Slfi, lisev Etele, iU aAtnlier Gether elloo, one Lo^^ Is the simplest Deity, which no eye haa Aoen, is ascribed to God the Father, gives influmee through the order Seraphia haiath, heisdoseh, gate of holiness or of life, tbal^lmnmiils hfe to evervthing through Elieic.. From this. he. flows in through, prenuim nMide-ei^ that all things most eidst—thai the heovena nmt revolve.every twenty-four hoars. This wondeiful bettor is ^ailotolliguaia Mett^tron, that is, a prince of feces. His office is to lead others into the presence of the Sovereign, and through him G^ spike to Moses.

2. JEHOVAH, iTod, vel Jah, hk number Ohoohmar-wisdom: The Deity full of spirit. The first-born son through whom the Father redeemed-man from his.curse, is infused tJl^coogb the.order of Cherubim, Hebrew Ophaoim, of the forss or CouaeiL From these. he flows into the star-bedoiSked heavens, and produces there many figures. Chavs of creatures, Grod, Jo4, Tetragrammatoii, through the peouliar Intelligentia^m rhzietem, who was a representative of Adanv^eto.

8. TETRAGRAMMATON SU)HUiC; his number is called Binah« That is, caution or sense, and signifies, pardon and reel, oheerfulness, repentance And conversion—the great .trumpet, the redc^mption of the world and life in time to eom^ is adapted to the Holy Spirit and flows in his might through the ordec of Hii^onorBin, which is called Arabim in Hebrew—that is, the great, strong and mighty angola, from thence through the 'Saturtal ^haeram it iives td liquid matter the form Stopsle, which w«i no IptolUgtRtia 209Mtiel, was Noah's vepresen-tative, and anoihor IvtelKgeotiaJFophiel, Sbeoi'a representative, and these aco the three JMghest aod greatest Numerationes,las a throne of the divine Pevsouf, tilroiigh whose eomaonds everythiOg takes place, aod which is completed by the odier sevon» which, ia this account aro called NuoMBtftloQSS fhhrioi. otc; r.

4. £1, his aonber Hoeied, that js, grace or goodness, and ia called nMirey,^!^, great poirec sqepter^nd right hand, and flows in through order 0ominationum, Hebrew Hasmalin—confers peaceable justice tlproiigh Spaeicam Joyis and hftslows in: a general manaor special In-telligentia: Zadkiel, Abraham's representative.

h. EL09m. QU^Mttf« itfoog Qod, «ho pnnishes tiie giult of the wick?

§6 SIXTH ASD fisvrarrB bmks of mmbs.

jAdffBMt He ittMto |HittWnMit Vifough Ufan pmrd «ii« tliwiigh wttm. !r9iKi8«ft«id«l tte jutefiMMi^^Mirt «f €M, tin ^Mto-ofHw Uwd, a ttnttrdi aiiitTtrftijam;: Ad ftn > io 4,tth<l-\M,kmt Mom G»d|

Mid from tbmiMJtbfougli (th« Cffcaorai UmrtA9^ vlueh Jim ipM* wt and Ari»«iktipn-i»ioye^a»^tlfnBti mmoMa^j* His p«wtliar itftel-

liflriailiii Glnwilnl, ifiiioB'i wyimfHwHrt .

beMrtjr, rfliniBHnVhiq>ylaiia*iid^yteMiiK ligDitet^tt^^word ef ilifc add iowsiiKiluKM^k 4iw outer ^MifliiM^iiAiiob to JMtaw ii HMft^ ofifea: fhia anc^ tkroMh teji a afiia Bolla, ciMa ifers]»ieiiltr Md life, and wwSu lafii. Hia fat«l«i1lr iiite%e«iiih fttidMisI, w^ tl9e.iiq^iaMiilat%iaoff«aaoiaMltif ^w^^ntMil 1»Mi8)aiii Mte^ww tbe representatiTe «f Jafob.

of HoiM. <«HiB'«ini^w ia •il€«iiftli» tiurt ia/4rlaiii|Jk«iU^ i4cllanr; 4o h'ua)laiMealrdad Ih* tig^ fitteryViiA tigoMM^imiilyv tba JwHiaavf G«il,<aad a» w nyjt >; bo 4o«ft ia Ikf^it^ 4lto Ofdarof Priiioi|)at«ai ^ Ibrooi^ Ihe ilahtcw fltokam, that lis^ ^Ood io «p«iaaraBi Teocrii, lam «Qd jottloa. «Ha'waiiMaaaH'VvnelaMa irairtfa «Dd Ma'peoii-liar :ipteH ig i B# a Utmmf ♦aid*tfcaifgrf(aig—ii3 to Dwrifl^ raprwaa-

8. ELOHIM SABiMVB,iQad <ir »a«lii, Ml oT wa* ov^mtOiv %iit of ftity^ ftpHia4itoMUi4MMMa aaid gtm >beibfa Jlto^ioeii. MU«anb«r ir.aAlled >Bod, 'that ^ia^ i wti gW ifc i ii • aaafwaJony oroaaitilt' aad reavini. Tokimiaaoeorded^lhalirfltMllarviaod ilko towila tlwough the avAar olj%f«baa gal afaBi»%afoB»'< h ai ga d» ■■ 6|» h ai ra ai iiaiaafI, adovaowi^ safety aiad noaninltf, aad ^Mtgt -larth^-aaiwils; iiiia faoaUariatal-li{|Mitia»MiohMl^ >^km tgarmalatlw «f Solwaoa.

9. SA^4J^ Iha AtaiiKlitgri «ha do«B'«ll Hwags aij^aodaally, aaa Bl-bji^, ibfttiii^ 4ba^livia9><dod. Hbttmdber n cattad i«aod, thatIs^m fonadittMnv laadlfd mn a ii a a t^d ga ad ■a a et ^ w d aaiyttcia «Riid vaei. Ha flaws Sa Ibtaayh ^a oidMr -of AaMlonm, ia Hatwaw CkeCttHia ia SpbaeraailjaiMi; la iao fa i e iaad itoieaia «U -t hl ait o^ sappaitB «iid caairifoatat'lba gealas -^ Maa: M jatetligcaiiai^Qaiwiefcaffepta-seaEtatmaf ioatpk. <gai4 m i; aad -Daalalw

lit. A0OMAT IfBidPOHi'tiMit ii,« iuanft a«d Ktag. «• naailMr i«^aUad«ifal6lMt41«tv|s,im litaipliHii aad ^aaHaiott^ aad itIaHaad IIm Gbaacbaad boaaa-af €M,«ad4ba4aor'llo«ft lalbrMm|li«be«»d«r^ Aniawwtleuai af itba ibatiaateg a a a i t ngabiaas ib»Hfe af ftflMNM, sod ibef-awiafeilor ^'tlifablMraivbjr- l^brf*«A>rd ^Miraaiiiaa'to tbe ebildrea at ataa^af .Aa^ amndaMd Hblngs oT %«aiwie%a, §«aid them against prophesies. For their AnlMa IJBiilab M<miik» m^mdtf^ ing to <)lhava;tbe iafMiganHaHeimwa, m¥Mk la <iMll«d ^ba'^fiiM cne ata w ■ 4b a aaat af ifea^a#ld^ la lh» twaiegBrtadva af JiiMBSf llift foantttla a£aU life.

•^fl!lMiiafiH»> attdbe^iMHMavrCM'awl ttie lMiaepUr«l,iira<«iibiaMl in tbe Afobetjpvm.

4a aiadd#4alMllgilMtttM«ioMed^lie maa ^Aiobw^tlia «tg«te,« ■^ywedwy Jid »iwyali>^ ti» lii J itoi n d ii i i i i i

" "t'/ Sinpliln p 2rdivriiblni; S. Thront; ♦r DenlDAttonto ^ 5: Po-te<l irfl >i > t «^ Virtalifl^ 7.>PfteMp»t«r; 81 Ar^lnfagM ; •; AAgeli; w^Mk Antuiao Pwitii^

Andim; HaiiiMMi]|>; 6«rapM»7 iUMUm^HkaMm; Mb flloliili; €ti0r«biniT iHiiti;

Thr<e»' it|BiK^ i U liyfr ■n aiHii m n : MaM^ni Jmplmi^, acphkie!)]

1 i «ii .' .!.»

!pia J^ol^ dGiota ol Anfj^ Swi/S» UtieolbiQr into l!&r«e

iMttlito iM< MotrmII9e> AM liie' iMMliiait OlMtaWtif «i# TMMMf. These more than eeletlial Bpifito are called giii«^^or«b» Mwrofi tlie gods, because they coniiBtta Uy b e hold th e order of divine provideoee. Being-fewaet-ia4he^goe d a tf ii* of Qgdr^h«|i jsraiM»Hii»«oee#8ingly and'pray for ns.' 1*he second Id the beiiig ofGodi according to form, ■Mlitbfe tbtMMftflbe^MoririefKMh mh^immmmtMr^ff^^GM'.

Is tti»miWy< i > wwi iii y <w%:tiw^Poilin l i i M Ki ^ y^ tH t ^M^ iVtrtuthB, l»«|*ritr<lf-NitoUlgetMiei t»tide lhe« whole world: Tlie'fliwl'««mMnd «iha* »» a«lMi«i>effterrii^ Tkerseeliiid'«lMr<Aal'wMiahinleffAn) w4th Uw Hmtof €lodi TbelhM' <»teiiwe ihl» lMM««Si and ewrmienalty IMTfoHti:grsaCrwonditiL ThMe ebci «i>iivi' of •pMta> onrnevw leit «po«r-lile«hrlii - *

In the lower hierarchy are the Prlncipatue, ArchaiifeNtelt angetf, wMdi WM ^dltibitlf^iiig'il|Nrifee td^wfrende waNliiyaflhiMi ■

Thrilvet,< in^fesen*! piweide forprlaai w a h d t— | ii Hiw >! B ;.an^ oKito f»pliirigdoaK wnd'^eeiuilvidb^iettBh <aii lili'own'etlMoraNfiiievw. ae Mones deehneo te Mir* «on|r, iMlrtfkzfk «: '*Wli#»(thr-MiMl^HI|^diviid«d «»4he wtlMil <iheto ia4MV>Hailde,'. when km eep a e al a A t ho ahda af^Adaii, hemlitliete m iiiel ihtp<»pl0 a ee dwi i l iy>ta^»»adiior of the-ehil-deea of Iirafeh» Aad /Dtolel > mtf^ oh^p. tt^ 1^ ^ SnifiM) prinee of Ihs? MtagAov^of*PdiMa^wMtotMA ne* tirewly-orie' dayii3< And 'Jesus Sifaeh beats ^mtwisy thai'eaek noMl hawile dapeltai^a director, ll isw i B mt d id^'thd H a jaai w a^wM «imAa4iivfte«4he angeh of'4lnlr deim-IryV m t^^ofeodd iw s w i gii tadi a^diirfciO T t gMm *>«iHittawuidnfeyi-late-Hv wtorMiip»of' Qoi m aea g l att>ntimt dnd^ |nisrtin»lhot jiriTort, oihfiiige'alitflpiolrof wMrtorflkA & ThrllilrdrieedoroN •iMig^ Of Khwr h O) p o t t Bn ee» aad'eooh OPO'Mi|i|l»llB<tlMi^yt oiu otto n iowy^

ForiMsiff«MHii«4ho«tiir«biMhramhy:«Bf»OdAid i^thefattMr^sIhe ■notiofhsii>wnlybodle»^ Aaloww 0« s p o i,uu i-€ eh' si4i ln <*4heiortstof iieiveto,ivel«iior«a*'an(yof!tho MMrtiviinii They ftrsl^ oootrol the lighl. aadi<tho*inibieoeoof tbr-stooogrStf^tha^.tMr powe^;■lhytpi!0-c«sd f^om God to the lower regions. The sec ond are tlio ohosen MNile of^tfao. iddhevoC Thh third' lOw thenodH of: the tonooeni «iar-«fMandi MidWen^f^Oodt «hboflsotd «p^lhii^1lt•■)'oaidpoteood. fttft^ttaift onl^f Ifl'voAoiOodi ^.

dhwe 8od thr nttber gavt to tho 8oq^ oor Mfedlnto?, gofiovr and RdAeMdrf tU powvrhilwfliiM ml fiftkidif te Mgiliof tif

i ii I I ■■■■»■

great name of God and JesoS) wfaioli Ib the irat might in €(od, it fluwB, aceordingly, into the twelve angels and twelye sigoB, throagh which it spreads into the seven pianeta^ and, as a natoral consequence, into all other aerraats; and ioitninients af God, until it penetratiss into the lower regions, so that even an insignificant herb may develop fi peculiar power, even if it la decayed, and so the angel of man appears before Grod at all timea betolng hia prayers into lua preienoe.

Without the name of Jesus the old H.ebrew cabalists can accomplish nothing in the j)re8ent.day, with old arts as they were used by the Fathers. Therefore, it is,* that all tsreathVes frai^ andhDnor Mm. M\ men who believe in him ai^'enlightenNl through his brightness, our souls ai^ united with^him, and the divine power emnnat^ from him is communicated to tiB. i

OP THE MOVEaiENT OF THE HEAVENLY POWERS,

The first course in MnndoOeolesti watobei day aad^ght. Primnm Mobile ReoJMt Hl^allaliin. It eontinnea from morning until night. From these the Heathen8»'divided the angels into thirty-three ordeta. The first great light, eonHaunioates light, life and statite out of tiie first course, and op po a ea otiiera is the Saphaera Zodiaci; canaea summer and winter, the spring of all 4he things of the elements: Hebrew Masloth, goes from evening to morning according to the twelte signs of the heavens. -

But even if all things have their existence from Gcd^ the great First Cause, we should not despise other causes, according^ to changes in time, in the year, in the month, day and liour, neither should we regard these causes exclusively, and forget Grod, for in this manner heathen idolatry was institnted. For this reason God does not regard time, because it robs him of his honor.* For the heafiiens experieneed that the heavenly spirits were not united with their bodies, as our souls are united with our foodies, hut the^ could, rejoice in the presence of €rodr and prepare their bodies without much labor to work with the lower creatures of God. They regarded the celestial spirits as gods, and conferred divine honors upint them. Very often the Jews turned away from Qod and worshipped the hosts of heavM, and therefore the wrath of God was kindtod against them. But on account of the order of all things, God has aet them before u« aa his instra-ments, and which we, on account of their honorable office, are to regard as the noblest creation of God, and that we should'honor them, next to God, aoooTding to their.atation, not aa gods but as creatures, which he has appointed as twelve princae over the twelve gates of heaved, that they may admit what they received from the divine name, transposed twelve times,

Ezekiel Writes: ** The laws of the twelve tribes of Israel were thus written, and God Tetragrammaton ruled over thenik Thus it is written in Revelations, that the stones in our heavcilly city are planted in the ground, or that the Church of Christ is represented by the twelve names of the Apostles, Including twelve attf^els and of the|n tbe name of Jesus, who received all the power of the Fatberi ao that

the heairenswill reeeiveirlmt the angels give to them aocording to the will of God. If then aa IntelUgentia is ascribed to each faeaTen, each star and department of heaven must have a distinct and separate power and influence and, therefore, must also have a disHnct IntelH-gentiam. Therefore, tht^re are twelve princes of angels, who represent the twelve signs of the Zodiac, and thirty-six, who represent so many Decuriis, fAid s^entytwo angels, who represent so many Quin-ariis of heaven, of the sev^ty-two nations and languages of man. Likewise seven angels of the hosts for the seven heavens of the seven

Planets, to rule the world, etc. Also, four angels who represent the ripUcitatibtts of the twelve signs of the Zodiac and the four elements.

All of these have their names and signs which ihe philosophers need in their works, signs, images, clothes, mirrors, rings, cards, wax-figures, as if they had a snn-work before them, and they called them the names of the sun and his angels, and likewise of others, etc.

In the third place, they designated the lowest angels as servants. These they distributed over the world, and named them after the seven planets, and these have their special course after the four elements and after the foar parts of the air and earth-^-of the daytime several Dtumos, several Nocturnes, several Merailianoe, not that they aire subordinate to the influence of the stars as the body whfoh they represent, but that they are more nearly related to the stfir-body-kkid-time than others, otherwise they might be everywhere, as each human being has three angels, for Grod has ordained that each human being shall have his good angel as a protector, who also strengthens ihe spirit and nrges and exhorts os to what Is good and commendable, that we may fly from what Is fati malignitatem. And so every man has also an evil spirit, who controls the desires of the flesh and awakens the lusts of the heart; between these two angels there is a constant struggle for supremacy, and to whichever man gives the preA^rence, he will receive the victory; and if the evil angel triumphs, then man becomes his servant; should the good angel prove the stronger, then he will cleanse the soul and save man from destructlom The angel and his impulses come from the stars. In the third place are the €renii of man who govern birth, and are joined to each perfection iu man. These are recognized from the star which is the Lord of the btrtlis. The Chaldeans seek this Crenium in the sun and mooa. Astronomers would have the good Crenium oat of the eleventh house, which, on this account, they call bonnm Gknium. The evil one out of the Aixth house. But each one will learn to know him through natural inclination, to which every one was inclined from his youth. On this account he is called the birth-angel, who is sent into the world by God. Of this the Psalmist says: '* Thou hast made the spirit of man as a flame of flre." For experience teaches ns, that the flame of fire and the spirit of birth may be separated without injury to man, that we can learn hidden things from him if he is good and true. But he is powerless over the members of birth. If, however, a virgin or a companion becomes marriageable, he may be liberated from the glass, ftod onr time of life will be extended.

UoxwYWf GKmI l»M endowed nan with » diyine ohAmoter, throaifh

the m i aM r FWiad-^Uie l«ftrliaad swofd of Gfxi; Ihrmigli w^h »«a IbeeoaiQt: » eiifw to »U crQulnree. And tht^ ft^m be hta another chanoter in ibo luimhA^ of €ro4, Hesod—the rifht wntk wef-tro of Oodr thcoiigh which b^'^nds favor in the siiirht'of God fknd«ll hii orealiMrofl. An evii oooMdeHee is the- ju4g0 of moii; but a giiod' coiiMueiico is his haf^piuosfi. Therefore, tlvroitgh the olber divine Bunborsi and threuf|h ibe angefs'Ond fttam a maii. heoonutt iBtpreaMsd wUh vigasandoharaotereof eonsoieooot which oaaauahinto be bappj atona tiaM aBd'ttohaf^py at^anotlMMr.

Oa this acooHftt, if a waa has oominiilod murder, tbtfft,- or tag^ olber aot which h|9 ooaacioace condetiina, be can be brought to a coiifiH«ioo of his f(Mii thsoagh poMistoat oaliing^ apoii the name of God, for bie^on-Mioaco will thea^ive him na rest until be rotarns what hehss stolett, ortaatU ho hoo suflered the piiaishineiit due to bis cvftme. Tborofon*, iox the naoio of the Father, Sou and Holy Spirit^ hike three smidl pioossof voodffom the door-sill ov««r wbieb Ibe thief pmmed iii-lVav-iog^ tha> piaoe where he oommitted the theft, place them wilhio a Trngcrn rhuT*. and« tbon through the bub of the wheel say thefoUow-iag .voids: 'M pmytheo, thou Holy Trinity, that thoa niayest cause Af who>stole fvom me U^ a, C, to have no rest or peace nfttti he again restarea mo that which he has stolea.*' Tarn the wheel ronnd three tisMs aad vaplaos it again on the wagAn. Nevertheless. 4ll t^ioos ChristiM%'Who« have any regard for tbeir future bappinem, sbooM oacsfiiliy'avoid all siiperHtitioHs miUters and should hew^noof usinig the M^ nam* orGk>d aaworthiiy, bi>)4lMig it in the greatest reverence lesi theyrhring upon Uieroselvea eternal paoishment. It a man knows himself- and roaiizes thst he is ocieated in tbaimage and likeness oif (vod, he will acknowledge God the Creator l>efore all things, and sllmrward tha world and aM its cieatares. From the big^ spints, aog#la~and'ibe. heaveos^'he has hirt portion, and finua th«^elements, animals, vegetation aiid stones, be has withia bim«elf everythiag^-thttt ho desires to obtain-.

If a man knows how to appropriate tlte particular place, time, order, lH|lk« proportion and mental oi'gtMiiz ttion of auy one, he eaa.uttraet and draw themt just as a magnet at tracts iron : but he mostiirstbe pro-paraph j^st asihe m^a^iniust be fashiontnl by the ftlcand ohaiged'wkh eleetrictty^ To this end the soul must first l>e purifiedwaud dettieatad to God through faith.; a pure heart au^l constant joy i« the spirik^ape requisites^ Be miwt posMiss love to Gttd mid bis fellowHRaa, and then he maf arrive at. a perfect state and become like nnto the Stm of God. He will become uuiteil with God, and will once more be< liko bimv U is not given to angels mnr to any creature to unite with God, but only to man^ sud. he imy become- his son ; ami when this takes plae^^iDthat he overcomes • bimself, he overcomes and can dnvw to him all other croatures and command their oltedtenee.

But our spirit, word and act, have no power in magic and knoiF-ledge, if they are not every where strengthened by Ibe wosdof Gnd, whiob^ we shouM bear often. We must prsy to God wHhoat'eoaaisff, live a sober, temperate and unstained life 2 we miiKt llvcia m^^nnUa^ wA iliW^ NymtMiw, giv« AlmtMdhtftp th»paortfor€lirla iiM

' SIXTH AND SEVENTH BOOKS OF MOSES. Tl

not laid in vmq : '* Muke uato yoa irieo4» wUk tkr iiuri^tMMui Mmb-UMAf BO that he will receive yon lata eteriml habitatioiM," that la, apply your wealth and abuundance to the support of the poor, that they laay receive tMr dalty bread from yea aod be aatiafied. Christ BS$*: \' What ye have done uafco Uie least of mine, that have ye also done unto me.'' These are the friends that wilt lead w te a divine abode in heav^, where we sbaU receive a thoufliiid-fold and life eternal. On the other hand there are others wlN) will be rejected. For Christ also says : ''I was hungry and thirsty and je gave me no meat and driok^ depart from^me ye workers of iniquity, iato o«tar dark* ness,"

f bieirefoTef by IhitiBg, praying, giving alma, preparing tiie fimiia df the believing for the temple, we may bt^came eu-beira of heavetniy gMtey whii0h'tbe Meet Bigh will, confer upon us in thia iife.if we kxmw how to ttse them properly.

Since ail things have their life aad bein^ from God, sa the froper name of everything was iiAx9 from the bemg of that 4hi«g, and aH thtags ctsrive as intuence from the Creator if they hatve bM af^n^-priately named, lur aa God brings forth all things through the luiiii-enec iof heaven «nd the operation of the plaaeta, eves aa the namea>ol all things Imre been given In accordanoe with some <|iiaUt|r'Of tlie thing 4iaaed by hhn who oemkis the stars* And thus iSod led 4dl citeatiires to iidimi in' order to have them named, and th4ir nmmrs in-dleatcd snme peculiar qwality or part possessed by each. Tbesefete, each name that has ■ a .meanings shiows by eomparisoli with the he^« eiily tiiflaettee an inherent qualificadorn of tbe object, althnogh it to ireqanivtly changed. Wbeo^ bowever, both m on n i nga of the name-bamioAlze, then thn will-power anN| natnrai power beeome identical: Ifopeover, ibe celestial jolice i^ which nan is ordnined hgr G«d. ^en-dows him with power to confer life, and tells him what to eneonrage, what to Alernte, what toasnppifess tn bk cause Sphaem, and to perform w^nderfbl woite irith fitII devotion towards God* «to.

Wluift Xta BiecdTeft from the Oirder of Angeb.

'Matt becomes strengtbeneiS with #onderfhl pemsr Hspoim^ Hm stAsr of'ftBg^, «o thai be delays tkedivine will.

From the Seraphim, that we cling with fsrvvnt loi«.

'9r^Mn1fbe'€taet1A>im, enligllt«inment of the irind, pemr and wMom otw t he'eanttted flgures and binges, tllroogb wbleh we«an gmM^ npon diTine things, etc.

"From Ae TbfcfHfs, a ktioWMg« of how wo nre ninda end ooMHtn^ei, tHni Wd'maf 4UMet aunt thvnglits opon etetval tbings.

From Dominationbius, assistance to bring into snhjectton'Oifr dally enettiicM, ifbom we ^rry iHth ns constantly, aad enabling tm to attniQ ssl^nflion.

'nNmi F^ftMtntibiie, proteetton against bmnaneuMiilea of )Hb.

#rotti'?^tltttnAts^ 0od infuses strength into «s» wmblittg m to con-t0iift^ngaiWt.4beHsnemiM of troth and reward, 'that we may Mill Ibo covno of ottrnataral lifoi

From PrincipatibiiB, that all things become subject to man, tbat he may grrasp all power, and draw iiuto himself all secret and supernatural knowledge.

From Archangelis, that he may rule over all things that God has made subject to him, over the animals of the field, over the fishes of the sea, and over the birds of the air.

From the Angelis he receives the power to be the messenger of the Diviue will.

What Man may Obtain from the Twelre Signs.

As each creature receives its spirit, namber and measure from CM, so also each creature has its tiftie.

>In the Ram, the vegetables of earth obtain new vigor, the trees sap, and females become better adapted to propagate the human species. In this- sign the fecundity of all creatares is limited and rega-laled. It has Sunday for its peculiar time and end.

In the Bull, all transactions and enterprises are prospered and fostered, so that they may go forward according to the will pf God, but to this endtconstant prayers are necessary, and particularly on Sup^day.

In the Twins, the angels have power over bodily changes and travel from one place to another over the heavens and through the course of the stars-^have power over the motion of tira waliers m rivers and in the sea, cause love between brethren, friends and neighbors, and give warning against dangers, persons and objects.

In the 8i(K>rpion, ^ angels rule over legacies and riches, over treasure and treasure-seekers—are calculated by nature to confer power, the art of speaking, and to enlighten the mind ia holy things, in like manner as did the iq»ostles in &eir uneeasiag prayers to €kd at Pentecost

In the Lion, the angels have power to move every living thing, to multiply their species, to watch, and in certain manners to jndge«v And through the gift of €rod they confer Fhysicam, Hedicinam and Alchymiam.-

In the virgin, the spirits have |y6wer to inbvert kingdoms, to regulate all eo&itioAs, to discrimhiate between master and servant, to command evil spirits, to confer perpetoal health, and give to man Husicum, Logicam and Ethicam.

In the Balance, the angels derive from Grod great power, inaamaoh as the sun and moon stawl under this sign. Their power controls the friendship and enmity of all creatures.

They have power over danger. Warfare, over quarrels and slander— lead armies in all quarters of the earth, cause rain, and give to man Arithmeticam, Astronomiami Geometriam*

In the Scorpion, the angels have power over suffering and terror, over which man makes against God, over common privileges. They compel the Conscience to obedience, and also force devils to keep their agreements with men, and oice tvr^a. They govern the life and deaUi of all creatures^ have power over departed booIb, and giy^ tQ Tbeolosiam, Metaphjsioam and Geomantiam,

Sirffi AND 6EVEStH ftOOKS OP MOS^. ' ^3

Id the Archer, they have power over the four elements, lead the people from, one far country to another, regulate the changes of the elements and the propagation of animals.

In the Goat, the angels give high wordly honors, worthiness and virtue, such as Adam enjoyed in Paradise in his innocence. They also enlighten the understanding and confer human reason.

In the Aqiiitarius. angels keep man in good health, and teach him what is injurious to him, make him contented, and teach him through the command of God the mysleries of heaven and of nature.

In the Fish, the angels compel the evil spirits to be9ome suhjept to niftQ, prbtoet the pious, so that the great euen&y cannot harm hikn.

Th^ Twelre Sl^ns Are Diyided Into Four Triplidtstes. '

The twelve angels, which represent the twelve signs, are called in the Apoc. Malchidael, Asmodel, Anabriel, - Muriel, Yerohiei, Hamaliel, Zuriel, Barbiel, Aduachiel, Hanaeb, Gambiel, Barebiel. Over t^s the angels also received names from the stars over which they rule as the twelve signs : Teletial, Zariel, Tomimil, Sartimei, Ariel, Batalif^, Masuiel, Aerabiel, Ehesatiel, Gediel, Doliel, Dagymel, which means the same as if expressed in Latin : Ariel, Tawnel^ GieminieU Gaocriel, Leonial, Virginiel, Llbricl, Scorpiel, Sagitariel, Capriel, Aquariel, Pfsciet.

This method of obtaining all kinds of things with peculiar power, in the twelve signs, is desprtbed in many kinds of books. The seal qf Hermetis. teaches how the powers of the heavenly ififliience may be obtained nnder each sign in a crystal or gem ; that they are constellated, and then, at each p(^iod of the twelve signs the appropriate character of each is divided into four parts, each of which is represented by an angel. Therefore, each of the twelve stories in the badge of ofBce of Aaron (Solomonis) was conatelUted, and the Amor-ites possessed a constellated stone for each idol, and to this end they consecrated the book.

Further, King Solomon teaches a hidden Almadel or a Geometrical figure bearing upon the twelve signs of heaven, which be calls heights, and gives to each height seven or eight names of princes. There are also many other methods for seeking after the powers of heaven in the twelve signs, which, for good reasons, must not be mnde known, because they are not mentioned in the Holy Scriptures aad were kept secret

The Planets hare Seyen Heights and Seyen Angels.

The heights are named as follows:

1. Samaym. 2. Raaquin 3. Taaqnin. 4. Machonon. 6. Mathey. 6. Sebul. %. Arabat.

Of the operations of these, and their angels, office, order, number and measure, an account may be found in a work by Rasiel, which constitutes the Sixth Book Pbysicuro Salomonis and Elementia Hagica Petri de Alano, page 674. From this book the book of the angel

U fliifH ^tB^ SEWMfi BeMB 0p msm.

Tractota «ak« itR wurce. (2 Uorael. Agriffift, Uk 8, puge 2*; Pkil-Mophiae Ooeal, S77,675.)

iWre are wreo exalted Thraae Asgela, whkh e^Mvto tha eoai-manda of Poleatatea, via.:

1. OpbanieL 2. Tjchagara. 3. Barad. 4. QneUaift. 6. Ana-idmar. 6. Fuchar. 7. Boel.

Tlwia. are naiaed with the naoie of Grod, through which thay win crealady aiid beloag to the firsi heaven.

SCHAMATM, GaBBISL.

The aaeoiid haavea, Raaqniae, haa twelve hmia^^r of angels, who are placed over all. Zachariel, Raphael.

The third heaven, Saaqain, has three prinoea, JabnleU BahlM^el, DalqpM f thcjmta over ire, and >aach haa hia anhofdinafte angeL The principal prince of angels in Um hiMght is calM «if ^^^*^^' ▲vaheL

The fourth heaven, Machon, hj his angels leads Ihe sun bf 4lj% and through other angels hy night The chief angel is called HCohJpX

The tIfCh heaven, Matthey. aly Machon, has tha prince SaoRael wko Is served by two millions of angels These aee divided among Ae ftmr qpnarters of the world f in each quarter three, who oonirol Ihs twelve months, and over these are twelve chief angds.

n* sixth heaven, Zebnl, has for its i^rince, Zachiel, with two adl-lions of angels. The angel Zebul is placed over theae dofim^ (he day, •Bd another ang«l; Sabath, daring the night They nUe over kinffi, €i«ate fhar, an^ give protection from enemies.

Arabath, the seventh heaven, has for its prince the angal Caaslek

The names of the angels of the seven planets aie as follows:

Zaphlel (Saturn), Zadkiel (Jupiter). Ganael (Man), Raphael (Sua), Baniel (Venus), Michael (Mercury), Gabriel (Moon). -

There are seven princes who stand continually before €*od* to whom mte given the splrihnames of the planets. They are called Sabathiel, Zedelriel, Madimid, Semntlel, or Semisbia, Nogahel, Ceahahlnth or Cochabiel, Jareahel or Jevanael, for the planets are cidled fin themselves:

Sabaehsiy, through which God sends hunger and tribulation upon the earth.

Sodeck, through him come honor and favor, right and holiness of

Modym; throngh him wrath, hate, lies, and war.

Hamnia, from him comes light, and the power of distinguishing between time and life.

Noga, from him food and drink, love and consolation.

Gochab, from him proceeds all trade and oonameroe.

I^avahan, oauaes all tbinga to iiicreaae and decrease.

I, Solpmon, acknowledgeHhat in the hours Sabachay* Madviii it ii burdensome to labor, but in thehonrsZadeek and Noga labor m light During other hours labor is middling, sometimes good and. tiooasioB-ally bad.

Some writei% as for example, Cornelius Agrippa, Occult VbBm,

L4b.3, cbap. 16. call the fteveii regionte of the worH by dtlier names, ^feiohnre distributed among tlu$ nowere of other vtareMOrfvbi^l. Ze-cbartel, Samael, Micbael, Atiael, Uapbnel. Gabriel, and each -of theve nil«*8 the world three hundred and fifty^fonr yeafv «nd fowr monliha. A few give^lbe Angel-year at three hundred and Btxiy-Are years-—as many years as there are days in onr yimr. Others, one bundled 'and forty-five years, Apac, tweuiy-one Spiritii, Bttptem in Oeaflpe^tt Dei Tbroni snnt qnos reperi etima pre8id4»re Plam^iis. ;9he tMiMs of the seven angels over the seven heftTens mast be ottered firatf^attd afterwards the names of those over the seven planehi, over the seven days of the week, over the seven metids, over the seven eoiofs^^tiiMi fliittt be uttered in 'the mormng of'eaeb day-of^heweA.

IttToeation of Angeb. •

Oh, ye aforeftaid angels, ye^tbat exeoate the comiimii^ of i^ Oie-ator; be willing to be preeent^wtith me in the work whidi I'b»Ve mi-dectaketi ai>tins tiine, and help me to fiiiiffh it, and beye tuy afUenlUre bearers and assistants, that the honor of God and my own welfafe'ttay he prowtrd.

Oreritfats tbere are twenty^efgbt angvls who role ov«r>lbetiveiilir. eight houses of the moon, viz : Asariel, Oabiel, DiMobiel^ Sefaetwl, AmnodM. Amixiel, Ardesiel, Neriel, Abdizriel, /azeriel, GitgeAtel, Ataliel, Aaerntel, Adrtel, Amiitiel. Iciriel. Bethuacl. CMidl, itequlel, Abrtfaael, Auel, Tagried, Abhviel. Aranixiel. And eaeh moor hm her own guardian and ruler, and these are deeeribed Hi t«lb. 8, Razielis.

A man must also know how to divide the mooAs, days Mid boon iato fovr parts, for God has ordained that all things ead btel-be (perfected on suitable days and at proper hours. '*a'h6 ^ngfds ptaeed over the four parts «f beaiwii' are: .iSeta#li, Gabriel, Cabrael^ AHraol. Madiel, Boamiol.

Alscius, Loquel, Zanicl. Hubaiel. Baccanael, Janael, Garpatiel.

Elael, Unael, WalTum, Vasans, Hialjel, Usera,'6taijeU

Ducaniel, Baabiel, Barquiel, Hanna, Anael NahijmeL

In the second heaven, Kaquie, the following aQgels serve.

Nathan, Gatroije, B<Maitb«t

Teseraije, Tuacon :

Thiel, Jareael, Tanael, Venetal, Vebol, Abuionij, Yeiameil.

Milliel, Nelepa, Baliel, Calliel, fiolg, Batij, Jeli.

There are also, over the four quarters of the globe, four high angels.

Over thewoTmng winds, Mi^ael rules.

Over the evening winds, Ra^ba^l ruLaa.

Over the midnight winds, GwbHel rules.

Over tin noonda/ winds, Nariel or Uriel mlea.

wa AiroBui or thb ■lu»mt8 abb :

Of the ail!, Cteiill. Of the water, 33MtiiB.,

Of the earth, Ariel. Of itiie Are, Seraph m Nathaniel.

Tbese are |U1 great princes, a^4 ea^h has nanjr legione of ^ge]a

under him ; they have great powar in gorerni ■igns of tins year, month, da;, and hour, and ii and trlnd.

In the third heareQ, SaaqniD, ths Angels are;

Sarqiiiet. Qnadtmn. Curaolnl, Tarkscorat. Amael, Bum«1.

Turiel, Coniel, Bablel. Kadie. Ualtiel. HuFaitiel.

Fantel, Penaal, Penac, Kaphaet. Carniel, DeramieL

Porna, Saditel. E;niel, Samuel. Vaioauiel, Famiel,

In the fourth hsaven. Uachoo. Ibe Ang«l of the DirlBlotM serTei:

Carpiel, Beatiel. Raciel. Ragoel, Alttit, Fabriel, yioQatrsbk.

Anabel, P^liel, llBlael, Hiiroat, Sucerattw. Cababili.

In ths Qfth heavea, Uachijn, the foUowiug Angela serve in four diTJsioDs :

Friagne, Cnael, Dimoel, Calzaa, ArragOD. ' Lacana, Astrgna, Lohqiiin, Soiiltas, Jael, Jasiael, NaeL

BabiHiiiel, Jahijniel. B;iijel. Seraphiel, Mathiel, B«ra«l. . Sacriell,'Maianiel, GHiliet. Uoaaei, Vianiel, EraBllel.

In the Bizth heaven, Zebul; and teventb, Arabat, OTer the fifth

Sbonld DO Spiritua AerU or divlslooi be fonnd, then pronounce jo the diteotlau of the four qiiartera of the norU. the following words: , Oh, great exalted and lidored God, from all eternity.

Oh, wise God, da; and night I praj unto Thee, oh. moet mercifal Qod, that I ma; complete m; work to-da;, and that I ma; nnder-ataud it perfectly, through our Lord Je bub Ciiriat,'lliou ti>at tiTeat^nd reigneat, true Gnd from vternit; to elernit;. Oh, ilrong God, might; anil without end. : Oh, powerful and merciful God.j

- On iiatiirda; call upon God in the words which he gave In Paradba In which u the name of God.

Oh, hoi; and nercirul God of lBra«l. the highest terror and fear of Paradise, the Creator of heaven and earth (as before).

*I* 'i' *£* Qusf^ ^oe Bignum.

End or tbb FinaT DtnsioH,

SECOND DIVISION.

■ • 1

I.

Sepher Schimmusch Tehillim;

OR,

Use of tliG Psalms,

FOR THB FHYSlCAIi WSLF ABE OF HAN.

A Fragment out of the P&actical Kabala, together with aa Extrao r: from a fev other Kabalittioal Writings. With Five Illus-

tralioH nj^oB Fonc Tablet.

TmaUted bj Godfxrt Skuo, Leet Fubl. Acad, Lipa.: 1788.

" ' • • V 4-

Hie eminent pablieher and tnuuUtor faiBiate atringently that only peraooa of a moral chftraoter oaa expeet anooeBS in the use.of the , ftiregoiag method.

FBOX THB PREFACE OF THE TRANSLATOR.

It cannot be denied that trniB, wise and enlightened Kabalists lived at one time, and tbnt some stiU live. But such do not wander from place to place, offering their art for sale, in order that they may accu-molate wealth, but they are satisfied to remain quietly in the pillared palace of Solomon, where they are constantly employed in gathering divine wisdom, eo that ^aa the^^ express it), they may finally become worthy to receive the hidden gifts from above. I myself know such a man, who obtained exalted wisdom from the Kabala, and who, notwithstanding his extreme poverty, never undertakes a Icabalistic process for money. When I once asked him why he refused to write a desired amulet for a noble lord, who offered him a large sum for his services, he answered me with an adage from the well-known Pirke Awoth (Extract or Fragment from the Fathers):

** Deitschtaramasch fietaggo Chalof,'^ tbftt is to say, ^* whosoever accepts the crown for his xeward, will perish suddenly. Not for all the money in the world would I do such a thing. But if I can assist my needy neighbor therewith, then I will do what I can, trusting in the omnipotence of the Most Holy, without lookin^r for a reward. For my necessary support I do not feel any concern, for the Almighty has methods to support me. if I trust in Him. Why, he even cares for the sparrow.

It is particularly remarkable that the greatest and most genuine Kabalista of the Jewish nation were nearly all followers and disci-plfl of tM blMo^ gavioi^ ^f t)ie world^ and the^ are bo still, aa I oao

.cy has

'7j8 sixth and seventh books of MOSES.

prove satisfactority, 15y nnin^roui ilMitgtis ifH^fB <|beir writiniirs and prayers. Let ihin soffioe for thia one kiad of men. But that Kabal-iHto live and still .Hve^ who engaged in experiments, and who pi^r-formed wondnrfiil works, and who Will yet do wondf rful things, is also an un4enica|»l9'f{ict,4inleas we are p»;far«)4 to condeimi all thai was ever si|ia-BpoA this sul>}Mei by nmowued inen^of'Wladna.

The celebrated and well-known Prussian Hussar, Lord of Archen-wood declares, in a description of London, that there lives a man in that city,4BhaiMMi4nK' ia Uuct«rlalcoiujrho lfi|Kiow|i>to l)e a great Ka^ilkk an^ «bftJ«'lSHllMA jam: 6uttiiilto4.Jb^,tb<)^os^J^iierai4|i? ad'd Jt^^-ge.nt people <o| LQHtipp. , He |tates further, that this same Dr.Talcbn, lived not very long isinee in BriiAseU-trader-itie«ame ^ Jlide Ghnyim Sc|uiiurf!all^.wi»a,fiqpQrding tQ th^ ^vidence.jof .the French Duke of Nancy, injijs pul^liaiied me£aoirs of kabaHBticat processes, pcrfonbt^-the roost astomshlirg -fisats.

I confidently hope aod .tniat^ aoi I «a» MMtt withont heritatlon» thatf9|rrH^t)e.t^9k oaniipi,have^«« tendency to foster superstition, Tak^ it for granted that one of my readers «iOfri1«cl>#ofle'ie^4i|i9p)ny one of the methods described in these pages in order to accomplish a desired objeot^ kla •agcraiMa to satisfy «afioBi*y.will.^oB4dlMi|»pcM^ when-bo^akea* into ooftrida»at)aa ilhe iiagd itermaand «tnQiflM)caiity which are required to avail himielf of them in .Mdflrito.jAHiiNt.any b en e fit or be s uoo eas fu l ia their use.

Before concluding my preface^ it is necessary to give the reader some instrlMittoii«<|j^tiqi»;|ting Hif arraiiga^NfAt of tk|ia>i!ol«ipieu rWe find ip it,, for Instance* single words* names, sentences, and indeed entire experiments, printe4 tn tfie Hebrew and ChaMasn Ifingpiages. Wi$ fact Ishoutd not prevent any one from piifebashig Ihe look. Beeattaa aU the words printed tnlfebrew anrd vhaldate, iiFfaick ace tniradtid 46 be impressed .upon the Qiind, are also printed in fin|*lwh 4n plain terms, and. they hare^ been careAi^ly translated. So faF4tff Ni» Hi*bi!i»w passages ace coneerped. the roeaninj^ of each pasaage aiHl ^experisMtttt follows immediately i|) Biigtish, or it ia plaeed btmecMb the Hebrww expressing. I have nMM)e this ar^ngediefll in^ ooinptlafioe wWh a m-quest from a number of promlneiii persons, to ttaice siife Ifaat fthe translation is ^eitiilue and correct. Tbe Ashapier and verse of-iiitly Scripture, where all passages quoted may be foiHidraTe iilao oorredly rrcorded.

EKTRAfiT FRIM THE PREFACE OF THE MML^Tld^UBLISHHr.

It is universally known and acknowledge* thtttwe are naiHed Mfter t)ie most holy name of the Raler ot th<) World, and that wt* rHU!4Ve the hf4y decalogue or the written law from him. it is further wHl kn(tw9 that in addition to the laws which he gave to Moses mn^uven upon stonjB. he also gav«.to him certain vetba) laws, by which, through hi.H protracted May upon the mountain Si rmi. where all .doctriires, «^x-plfivaa^iopa of .n^s^eri^^. holy names of Qod and th^ angels, and particularly hpw to appiy Ibis knowledge to the best interest of man, Ki^re entrusted to him. .All these doctrines, irhl<;h God proooniietNt «:obd, buturhtcli were*llot geofrrsHy iiuid0 kd9WB,«tt4 IV^HA iifr Ihv.

nam jma^mmmm wtms » mim. ¥»

p^W» ^^m» mmeimM^Whi^mM\mf or VrailtiiHUi; Mc i W cotitaiii-miMf 4mm9h\»m, tc* h i fc— ^bii tu M Bwui. Jodiiw bonded Aiem#v«»to tkAoldMs, tfce^ rti t n i g> ii>tii<»^<li»>idKq»,fcn^from i^ M^S9» ili9j^4€Be«ad«l to tbr pr^fafalft^ Tlw|ir«^li«te eatrfiiivd . t)ieBi»i9 tlifrmeii «r te gfwt ^mafoga^ aai* itKum §iii^ thuaB^'auto tlw wive Buen, Md so^tlM K«MftiiM» handad doomr'tarn'OBeto^ tbe otiiar—fiKiiit oKMUli ta MMtk^tA 4lia fmient ■ daf« Tlwrefon. do we Xwm tbii^ in teltem am naay naana of tliei ]fort>HMand Ms angels, besides deep aiyalaitea, aditefti majr ba-afifiied to the welfbte «r nuiii,, Imi wlilch, 00 aaeotti* of tW y M f uf Bo u oia of kmnaiiilj^'and m gniM^d igataat IMr abaaa, haircbaaa Inddoalram tWffveailiiiass of luunan beiofi.

BiF^MT/Uiini. tlial I haiio beca^aittM is aa«loapaa fbo mn, aad aee^s no AivtWpioofTapd it it«mall4f cioac aad^ iacosteovartMe tlist te 4Ul.ineceifia gafaft»Th«cakftebegiaMB|ptoc^faaaHtollM Ibe^ioiei--ei^ «f tlie tont aadr ibo* kidjr of ana at Hio^iaao tfmti Vhoiafore bas iSod eadovodlnr w<tb «i»l4adfalmiia, imffM; aad Hrtaaa tbat; with « saUonalnse^ hor, aMBi May p w i t a at i i hniwfl ffaoai daager mhw no etber bolpii at band and aa«e Uteetf tbtatftyhf utliiliiir ^ wordiB of tbe Uviiag CM. Oathta aoeosiife, tbe ecpreaskMK "Foritli tby Ufe," ooewa fteqaaatlf in tba Tbon; Aad .9oloaMM» ngra In Mr Ppo^ erbs. vi. 22: '* Wbea UM«f iipMtlMbail lead tbao; andwiban dM>u sleeps eat it sball l|ae|^ Hk^eJ* Tbal the Piatei and the-Thora a«e eqnal in boUoese aad worfthinaMi. wffl sot be caMed in ^fiaeatiaa.* Out wiee laeai delate,'«He who wiH daHy lire aloasr to Giodi who dteeneet to iiatte b|s eoHl wUb Hiia« aail w%o le iHUIaflr ^ K«e^ Hi th« otaieat ooomimiioB %iih himv sbeiild oltea pray tbe Pjudwe witk feK^nr aad deTOtioa* ^apff the mao vbo data tbia daUjr and boaaly, fov bit rewafd' will bo g^eat." Tba Psalm are fbrnwd and divided into Inro books, jaiit iike the Thora. We eaa^ therelbfe<iaqMic«^l7 tanst ht the deatriaee of the enligbteoed Kabalieti, «he» tbar aeaatt tbat the Alwigbtj aedord-ed e^fuil taletfts and powen la tba PsalaM-aa badid to the 'Pbora^ aad that IB them maay aaiaea of tba Maati High Majesty of €M and hie angels, beeidee, many mjataitai^ aia biddea.

Yes, dear veadea, jau aiittiaat'donbt Thraagba pkmfr Hfe and by a rational aw of the Paakna yaa bm^ obtain the groee of €M', tbfe favor of princes and magistrates and the !•«« of yoar fbUow^men. Ton will be enabled'to-protoot yodfsetf Ibom dagger, -to eaeape auflbring, ao4 to promMo yiottnoara wa ifara, .

lliaitbtsIs all'ttna, theeoatents af< tbepmyarvwltli wbieb weend each Fsalm, and wbieb mm are in d*ty bound to pvay^ WiU'iimply de-moustvate. Bnt tha oorveotnasa^ef it.ia stey frtatiiisbnd by tba tftaob-ingf air tbe T«^«d and>of iba oti wise mum, wbo^assiifa as; that taany of oitr faaioua fbreMieiar aaiailad i h eaaw il rar of appapentty snpep-natural raeana from time to tina^ ta^ paoteet tbair bait iaaafesis. the truth of this I can eetabllab by tbaaaoit tnistwaaty wHiieiie i a ; yea, I could even oieiilian some' g^reat a^n, wibo, by a prapor ase of 'the Psaims, performed great woHtt. Siiab exaa^ibM are rare. Let it ittflloe I present yon with a few passages out ot standard books; tbrongh which you will become folly convineed tbat tbe Almighty baa

given hit revelled word true and unexampled talenti and power, and that, in an extreme ease of neoemi^, we are permfUed to make use Qf this gift of God, for osv own and oiir Mighbor's welfare. As for example, to east oat evil spirits, to •relieve deep melaooholy and to cure grievoQB discheeo ; to set firee prisoners woo liave been oil-justly imprisoned; to arrest and resist enemies, opponents, murderers and highway roUbeis; to Quench the flereest tres; te resist floods of water, to delis^d imi6cenee and to reveal It) and to fester ifood fortune, well-being and peaoe in a general manner.

Read the treatiae on this 8#>jeet, of Che ezoellent BabbI Scblmscheli bar Abrahsai,.in bis book entitled '* Responslones RflSobaba»"^ fit-amine the words of the enlightened Rabbi Jochananlwn Sadrss in bto Treatise of the Tolaind aad Sinbedrin, Ch«p. 2f, where he treats of magioai coqjiinatieBS;>iMid whevi be asyerts and proves, that it is allowed, in daagevoufl^and ineorable diseases^ te tkake use of words and passages in the Holy Scriptare for their ciire. You will find more or less similar refefences in tbd treatise of Ss^bath in the Talmud, as well as in the Responsonibtts, by Zemaeb. son of Simonis, lb which the NlnetyfseGond Fsalm, with certain preeeripiions added, are highly recommended :as a certain means to Atoid suffering and danger, even in cases of war, fiite and similar* InHtances, enabling us to escape uitharmed, free, seevre and without hindl*anee.

Under such happy circumstances, it Is sarety rig^t and proper, that such wholesome knowledge, which up to this dav was known but to 4 few men, and they only the learned, was yei free to all, but found only in the libraries and cabinets of the great, altbongb not generally known, should at least, in some degree, be brought to light.

Since, however, I cannot gain mf objject in any other way than hr giving these pages to the world in a printed form, and since they will unavoidably fall into mtclesn bands, I feel myself constrained, in order to prevent an unworthy nse ef them, to extend this prefboe, which might otherwise, very properly have ended here, in laying down a few rules aod Umita Do not, however, be diioenraged for I am really endeavoring to promote yoinr besflnterests and shield yon from barm.

1. If you are- wHKng <o avail yourself of the means indicated, I warn you not to attempt it in a case of extreme necefnity! and wheli there is no other help at hand.

2. If this be so, fn experimenting, place your trust in the goodness and power of the Most High and ever blessed God, upon whom yon may perhaps have hitherto called under an unknown holy name.

8. The ordained-Psalm, for this or the other undertaking, besides the appropriate prayer, yon must pray with a broken and contrite heart to God, and in addition to this keep in mind^the added holy name with its letters, which are given the wise Kabalistis. At the same time you mnst have your undertaking continually before your eyes,

4. I mnst say to yon, if you wish to console yourself with this help, that you must live in snch a manner that no crime or willful sin can trouble your conscience, for it is well known, that the prayer of the ungodly is not acceptable to God. And herewith I commit you to the protection of the Most High.

THE USE AND EFFICACY OF

AND

THE MANY PUBFOSES TO WHICH THEY MAY BE APPLIED.

Psalm 4«—When a woman in pregnant ftnd fears a premature delivery, or a dai^eroua conftnemenLshe should write or cause to be written, on a piece of parchment prepared from the pure skin of a deer, the three first verses of the above Psalm, together with the hidden holy name and appropriate prayer contained therein, and place it in a small bag made expressly for that purpose, and suspend it by a string about the neck, so that the bag will rest against her naked

body.

The holy name Is called Eel Chad, which signifies, great, strong, only God, and is taken from the four following words: Aschre, verse 1; XiO, verse 4 ; Jatzliach, verse 3; Vederech, verse 6.

The player is as follows :

May it please thee, 0, Eel Chad, to grant unto this woman, N., daughter of B-t that she may not at this time, or at any other time, have a premature confinement; much more p^rant unto her a truly fortunate delivery, and keep her and the fruit of her body in good health. Amen t Selah I

Admonition of the Translator.

Before I proceed further with the translation of the Psalms, it is necessary to insert in this place an admonition, which the author, who wrote only for his own nation, deemed unnecessary, and which, nevertheless, should be addressed to every one.

** Each human beiuff,'' says the celebrated Kabbalist, Babbi Isaac Loriga, ** except only 3ie ignorant idolater, can by a pious and virtuous life'enter into the consecratod temple of the true Kabl>ala, and can avail himself of its benefits without being able to speak or understand the Hebrew language. He can pray, read and write everything in his mother tongue ; only the holy name of God and the angels that may occur in the experiment, must, under all circumstances, be written and retained in the mind in the Hebrew tongue <for they must in no case be uttered), because, on the contrary, a wrong direction might otherwise easily be given to the exp<>riment, and coosequently it would lose all its holiness, worth and c^ciency.

With this pronnnciation we must all be well satisfied, and, therefore, I must write all similar words and names, from the letters of which the holy names are taken, in Hebrew. In order, however, that the reader may read all similar occurring names and words in hia

82 ^ SIXTH AND SEVENTB B()0KS OP ITOSES:

miod and retain them, I have written all Ihe Hebrew words with English letters together with their meaning.

Psalm 2«~Sboiild 70a be exposed to dangler in a storm at sea, and your life threatened, then recite Chfii Ptolm wfUlout delay and wkh becoming reverence, and think respectfally of tin holier name contained therein, namely, Schaddei (which means,* mighty God), then immediately utter the prayer belonging thereto, after which write everything together on a fragment of a pot, and in full confidence in the Omnipotent, who fixes tfie boandaky of the Ma and rcslMiili- Its power, throw it into the foaming waves, and you will see marvelous wonders, for the waves will instantly cease their reariiig aad the storm will be lulled.

The words, the letters of which constitnte this holy name, are taken from Rageschu, verse I; Noesedu, verse 2; and Jozes. verse 9.

The prayer is as follows: '*Let it be. Oh, Schaddei I (Almig^bl^ God!) Thy holy will, that the raging of the storm and the roaring of the waves may cease, and that the proud billows may be stilled. Lead us, oh, all merciful Father, to the place of our destination in safety and in good health, for only with Thee is power andr might. Thou alone canst help, and Thou wilt surely help to the honor aa4 glory of Thy name. Amen 1 Selah!

This Psalm is also an effectual remedy against raging beadadie. The direction is as follows: Write the first eight verses of this Psalm together with the holy name ^nd appropriate prayer, upon pure parchment, and bang it upon the neck of the patient; then pray ovef him the Psalm with the prater arranged for it Do thn in humbU devotion, and the sufferer will be relieved.

Psalm 8- —Whopoever is subject to severe headi^he and baekachot let him pray this Psalm, with the leading holy names and appropriate prayer contained therein, over a small quantity of olive oil, anient the head or back while in the act of pn^er. This will afford immediate relief. The holy name is, Adon (Lord), and is found in the wordH, Weatta, verse 3; Baadi, verse 3; Hekisoti, verse 5; and Hascheini, verse 7. The prayer is as follows': Adon (Lord) of the world may it please ibee to be my physician and helper. Heal me and relieve me from my severe headache and backache, becanse 1 can find help only with Thee, and only with Thee is coutisel and action to be found. Amen I Selah Selah 1

Psalm 4«—If yon have been unlucky hitherto, in spite of every effort, then you should pray this Psalm three times before the rising of the sun, with humility and devotion, while at the same time yon should impress upon your mind its ruling holy name, and each time the appropriate prayer, trusting in the help of the mighty Lord, without whose will not the least creature can perish. Proceed in peace to execute your contemplated undertiddng, and all things will resnlt to your entire satisfaction.

The holy name is called : Jiheje, (He is and will be.) and is composed of the four final letters of the words. Teppillati, verse 2 )

» >■

»——■ I « ■■! I ■ ;< 11111 ,1 11 11 ■

Selah, verse 5; Jebovab, vmtb^S; and'TofliehiweDi, verae 9. . The piftyeriB «a fcAlewa: lf»7 U.f»l«Me Tliee< oii, Jiheje, to prosper mj «A|r8.i8tept and^oiogs. Oniiit tiMkI my d^aire jpaay be am^y fqlfilied, iiid'let«iy»rwbeajbe«atMiiad«v»ii{tlii»daf^l9r tha9^ke of.Tby groat,

nirtlity «idx|>raiM!WArtliy oiuae. i^men 1 — ^ Sel»h I

Jf .you wish tQ.iaMompiuhtiin «iuiefite)uQg l^y or (brojugb Anolber, pracMed.in oAX febiugs «B«lrQadyi8t4lod fikbove, wUh ibis exeeption : yea ipnii chai|gB.tbe;pM^v M follows: l^t.n^ find grace, favor and nier<^jrn the eyes of N.^soo of R./80 that he may grant mypetUion. etc. . :A(0iR|it If grow bive a fffms^lio b«i»8 'bQfor« ki^ ma^istcittes or prioMS, yoa fluut pjjri^ tbiftPMlin «nd the Aloelqg prayer Arranged for it, sevoD times io succession be|ar«4ia riffiog ol'thO/Siw.

JBt t&A Trnrmlat'^r

I mast he permitted in this place to insert anotber oaqMon. Wliea it le «aid K., son or dpigtitariOf N., it mtst be iioderakood that we rnosl ftpst meotioii Ihe namft of tbe person by whom «re wish to be served, «iid aflenvmrd tk»4i»me of bi« raolber, ae, for exumple, Isaac, son of Sarftb, or Dinah dangfaSer of Leah.

Pflitet 5«—'If you have business to transact with your magistrates or Mritb your princes, nod desire to obtain their special favor, then pray this Psalm early at the riung of the sun and in the evening at aansat. bo this three ;tofs ever pure olive oil, wbile at the same time yon think unceasingly, npon the holy name of Chananjah (mer-oiful God>« Aooint-your Stoe, bands and feet with the oil and say : Be merciful uato me, for the sake of thy great, adorable and holy name, Cbaniii^ah, turn the iMMirt of my prince to me. and grant that he may regaid me with gracious eyes^ and let me find favor and courtesy with him. Amen I Selah!

Tbe holy name is found in the w^rds; Chapez, verse 5; Nechini, verse 9; .jNecbona, verse 10 \ Hadichemo, verse 12; and Kazlnna, vjerse 14.

. Still aoolbor peculiarity of this Psalm is, when you find notwtth^ fltaudii^ the utmost- industry and care, your business does not pros-per^ 1^4 you. have reason to fear that an evil Masai, that is, an evil star^ spiril or destiny is opposing you, then pray this Psalm daily, aveivtoihe laiitivcr^e wii^ great devontness, and you will soon find yourself in more fiivorable circumstances,

PSfllffll 4.—^Ith tbisFsalm alldiaeavs of the ey# may be healed. Read the Psalm for three days successively, and pray the prescribed prayer seteii times stost^ly, in a low torie, and with devotion, and with fiiis keep oontinufallT te year mind the holy name of Jasch^jah (which 1^^^ meims nel^ is wHb the Lord); Mieve wi&out a doubt that tbe Lord s^ can ttad wilt lielp y^u The prayer is as follows: Jehovah my Father, may It please Thee, for the sake of ^ great, mighty, holy and adorable name, Jescbi^ah Baal Bataohna, that is, Help is with tbe Lord, |for he is the Lord of help, he can lielp,) which name is contained in this Psalm, heal me from my diseases, in&rmities, and from the pun of mj ejeB, for ^ne is the power imd the help, and-

thou alone art mighty enough to help; of this I am certain, and therefore I trust in thee. Amen t — Selah t —

Further it is said : If a traveler encounters danger by land or sea, he shall, when there is no other help to hope for, pray this Psalm seven times, and each tim% with fall confidence in the mi|pl|ty and sure help of the Almighty, andadd ttiereto : Jeschijan, Lord of help! may it be thy holy will and pleasure to assist me in this extremity and to avert this danger from me. Hear me for the sake of thy great and most holy name, for thine is the power and the help. Amen! — Selah!— *^

The five letters of this holy name contain, according to the prayer, the words; Jehovah al, verse 2 ; Schuba, verse 6; Osoheeofaa, yerse 8; Bewosbn and Yejibbahaln, verse 11.

Psalm 7«—When evil persons conspire to render you unfortunate, if your enemies watch for an opportunity to overthrow you, if they pursue you in order to harm you, then take upon the spot where you stand a handful of earth or dust, pray this Psalm and keep in your mind the holy name of Bel Elijon, great, strong, highest God ! then throw the dust in the direction of your enemies, uttering a prayer prescribed for this case, and you will find that your enemies will cease their persecutions and leave yeu undisturbed. The letters of the holy name are found in the words: Aisher, verse 1, Ode, verse 18, (according to the order of Al, bam, and the letters must be transposed), Hoshenei, verse 2; Eli, verse 7; Jadin, verse 9; Jashuf, verse 13. Elijon, verse 18.

The prayer is as follows: Oh, Eel Elijon! great, strong and highest God! may it please thee to change the hearts of my enemies and op-posers, that they may do me good instead of evil, as thou didst in the days of Abraham when he called upon Thee by this holy name. (Gren. xiv. 22.) Amen!—Selali I—

If you have incurred the ill-will of an enemy, whose Cunning power and vengeance you have reason to fear, you should fill a pot with fredi water from the well, and pronounce over it the twelve last verses of this Psalm, namely, the words: ''Arise, Jehovah! in thy wrath I" Pronounce these four times, and at the same time think of the holy name of Eel Elijon, and of your enemy, and pray each time. '* Humble and overthrow, Oh! Eel Elion, mine enem^^ N., son of R., that he may not have the power to provoke or to injure me.'^ Amen I After this prayer, pour the water upon a spot at your enemy's residence, or at a place where he must pass over it, and by doing this you will overcome him. ;

If you have a case to decide before the court, and you have reasons to fear an unfavorable or partial verdict, then pray this Psalm slowly before yon appear in the presence of the judge, thinking at the same time of Eel Elijon and of the righteousness of .your cause, and as you approach the judge pray as follows: Oh, Eel Elijon! turn thou the heart of the judge to favor my best interests, and grant that I may be fully justified when I depart. Give unto my words power aa4

Strength fui4 l^t me ^4 fiiyorf Aineft!—S^tebH

^i—— '■ ' ' ■—*■—■ » I M i n i I I II .1 II . II

Pgalni 8.—If you wish to secure the love and good will of all men in your business transactions, you should pray this Psalm three days in succession after sundown, and think continually of the holy name of Rechmial, Which signifies great and strong God of love, of grace and mercy. Pronounce at each time the appropriate prayer over a small quantity of olive oil, and anoint the face as well as the bands and feet. The letters composing the holy name are foand in the words: Addir, verse 2 ; Jareaoh, verse 4; Adam, verse 6 ; Melohim, verse 6 ; Tanischilehu, verse 7. The prayer readB as (ollows: May it please thee, Oh, Rechmial Eel, to grant that I may obtain love, grace aiid fhyor in the eyes of men according to thy holy will. Amen I— Selah!—

Psalm 9*—The principal attribute of this Psalm according to the precept is, that it is an unfailing remedy in the restoration of male children, who are feeble in health, when no medicines and help are at hand. This Psalmshould also be prayed against the power and malignity of enemies. In the first instance write this Psalm, with its holy name, upon pui^e parchment, with a new pen, and hang it around the patient's neck. Afterwards repeat the prayer with reverence, and think at the same time of the holy name of Eheje Aischa Eheje, that is, I am he that will be, and utter the following prayer : All-merciful Father! for the sake of thy mighty, adorable and holy name, £beje> Aischer Eheje, may it please thee to take away from N., son of E., the illness [here name the disease] from which he sufl'ers, and relieve him from his pains. Make him whole in soul, body and mind, and release him during his life from all plagues, iiyary and danger, and by tbdu bis helpJBr. Amen.

In the second case repeat this Psalm and pray devoutly : May it be agreeable to thy will for the sake of thy most holy name Eheje Aisher Eheje, to release me from the power of my enemies^ and op-posers, and to protect me iVom their persecutions, as thou once didst protect the Psalmist from the enemies who pursued him. Amen.— Selah!

The letters of this holy name are in the words: Ode, 2; Haojeff, verse 7 and verse 16, and in alphabetical order in the At Basch.

Psalm 10*—^If any one is plagued with an unclean, restless and evil spirit, let him fill a new earthen pot with water from the spring, and, in the name of the patient, pour into it pure olive oil, and pronounce over it this Psalm nine times, keeping in mind constantly the adorable name of Eel Mez, wbfch means Strong God of the oppressed, and at each ending of the Psalm: May it be thy most holy will. Oh, Eel Mez, to heal the body and soul of N., son of R., and free him from ftll his plagues and oppressions : wilt thou strengthen him in Bonl and body and deliver him from evil. Amen I—Selah!

The holy name may be found in the words: Alah, verse 6; Lamma, Anawin, verse 16, and Haasez, verse 17.

Psalm 11«—Whoever prays this Psalm daily with feelings of devo-tioni )m4 witft it Iteeps constantly in Qiind ^ holjr name of fel^,

tliat is, Wonderfal, and who besides ii4fteps a aitifeabto pmyertoO^* he will be safe from all persecutioa. and will Boitave any |pt«kt evi' to fear.

The holy name is ta the words: Ofel, Terse 2 ; Paal, vane 3« and Adam. The closing prayer may be as ibliows: AdoraUe, nigbty and holy Grod Pole! wiUi thee is advice, aeli«fi and ipower, mod «iily thou canst work wonders. Turn away fraoi me «ll that is e;?ili aad protect me from the persecation of evil meo, fer the sake nt l^e great name Pole. Amen.^^—Sefta.

Psalm 12«'^Thid Psalm powesses similar power, aotio^^mdwoHh as the foregoing. The holy name is Aineel, which means^-Stfetig. God! my Father! and is found in the words .of the.sixth rerseof Bwjonim, Akum Lo. The prayer Is as follows: Almighty 7afber, my God Aineel! grant that all conspiracies agatiiiK me may be set at naught; turn away from me all danger and injury, and ttiloff it the lungdom and the power. Ameit.«*Selah! '

Pgalm 13«—Whoever prays this Psalm diiily^itb d«voti«ii, Idge-ther with the proper prayer belonging thereto, and -thinks at 9ie same time of the powerful name of Eteiel, that is, 'tfy hetp is; the mighty God, wili be safe for the next twenty-four hours from an unnatural death and from all bodily sufferings and ^mnishments. the primer is as follows: Protect me according to thy good iHll and pleasure from violent, sudden and unnatural death,and from ikU other evil accidents and severe bodily afflictions, ibr thou art inv li«lp tmd my God, and thine is the power and the glory. Amen.—^lah.

According to tradition this {^^aUe is also »>goo& cure ior dangerous and painful diseases of the eyes. The patient must procure a plant that IS good for the eyes, and with this must pray this,Psalm with a snitable prayer, trusting firmly in the oertaiahetpof the ttugb^ Bs-siel, and th«*n bind the plant upon his eyes The lettera com|K»8ing this holy namo are contained in the words : Ezoth, verse 3, Mismor, verse 1; JTarum, veri^e ^; Aaeni, <VQrsc 4 ; Qiewi, verse.S^ and Xfigpl, verse 6.

PSftlni 14.—^WhoBO prays this Psalm in childlike faith/and. ^uat^in the most holy name, Eel enunet, that is. the true Gad^ or 6od4>f Tnttb, and prays the prayer belonging to.it daily, will fiod favor with all m<*n, and will be free from slander and miatroai. The pr^^yer is as follon^s: '^ May it please thee. Oh I Kel mimmet, to -grant me icraee, love and favor with all men whose help I need. Grant that all may believe my words, and that no slander may he eflf^tive against roe to take awfi^ the confidence of men. Thou canst do this, for thou tamest the hearts of men according to thy holy will, and liars and. slanderers are «D abomination to thee. Hear me for rtiie sake of ikj name. Amen.—Selah!

The letters composing this holy name are found 2n the words 8lo-him, verse 1; Maskicl, verse 2 } &bad| vorcw I \^ Amm^ ^^9^ ^i MiA

16»—^gtiost Uie j^reseoee of as eWl* Bfnrit^ hisuiity aud melandloly, pny this PaahD with the pniTer belonging io it, and tbe - holy ttano Iiii. wtiicb means: My Lord! or. Tbe Lord, too, w mine, OTer a«ew pot filled with wetl^water tbaft wae draws for this express ' pmrpoae, and^witb this water bathe tbe body of the patient. The pniyeff whieh mast be repeated during the procem of washing, is as (bllowi: Ifar H be thy wHt, O Grod, to restore N., son orR., who has bMtt foUMd of bit senses, and is grieTonsly plagsed h^y the devil, and onHgfMeft his mind for tiie sadce of thy holy name lali. Amen.->-Selali.

The ifaie^letien of this holy name are found in te words: Jagur, Ten» 1; l^igaly yeme ft, apd JimnM^, yerae 6.

He who otherwise prays this Psalm with revereace will be generally neeifsd with greai fav«r.

ftelHi IC—Hilt PMdiii is important and ean be profitably em-ploy«d^ Uk diflreVMii asdertakings. As for example, 1st, If any one has been robbed, and wishes to know the name of the robber, be most proceed as follows: Take mud or slime and sand out of a stream, mix them together; then write the names of all suspected persons vpes s^mll slips of paper and apply the mixture on the rererse side of the slips; afterwards lay them In a large and clean barfn. filled for , tl|is porpose with f^esh water from tbe*8tream—lay them in the water . one by one, and at the same time pray this Pealm over them ten times with the prayer adapted to it keeping in mind at the same time tiie name of Caav, that is. Living, which name is found in the words of aixth Terse, as follows : Chabalim, and Alei, and if the name of the real thief is written upon the slips, that npon which his name is written will rise to-the surface. The prayer is as follows: Let it be thy wilV ShI Caar. the Living God to make known the name of tbe thief, who stole from me (here name that which was stolen). Grant that the name of the thief, if it Is amoue the names, may arise before thy eyes* and thoa be made known to mine and all others who are present, that thy name may be glorified: grant It for the sake of thy holy name. Amea.—Selah!

2, Whoever prays this Psalm daily with reverence, and io childlike trust upon the eternal love and.goodness of God, directed to circum-ataooea, will have an his sorrows changed into jov.

FiaalVf it is said, that the daily praying of this Psalm will change enemies inta friends, and will disperse all pain and sorrow.

pgibi 17«—A traveler, who prays this Psalm eariy in the morning, with ardor, together with the proper prayer, to the name of Jah, wm be secure from all evil for twenty-four hours. The prayer is as follows: Bfay It be thy holy w!H. Oh, Jah, Jenofa, (o make my joor-nev proaperoiia, to lead me in pleasant paths, to protect me f^om all eyfl, and to brhig me safely back to my loved ones, for thy mighty and adorable namo-s sake. Amen.

Tbe two letters of the holy name Jah are taken from tho words, Shoddini, verse 9, and Mirmah, verse 1.

Fsalin 18*—If robbers are aboat to attack you, prav Uiis Pialm quickly but fervently, with the prayer belonging to it, with confidence in the holiest name of Eel Jah, that is, mighty, ali-mercifi|l and compassionate God, the robbers will leave you suddenly, with-ont inflicting the slightest injury upon you. The letters necessary to make the holy name of God are contained in the words, Aisher, vene 1; Shoal, verse 1; Tamin, verse 33, and Haol, verse 47.

The prayer is the following: '* Mighty, all-merciful and compassionate God, Eel Jah! may it be pleasing to thy moat holy wil^ to defend me against approaching robbers, and protect me against all enemies, opposers and evil circumstances, for thine is Hie p6w^ and thou canst help. Hear me for the sake of thy most holy name. Eel Jah. Amen.--Selah t

Is there a sick person with you, with whom the utstal.bodily remedies have failed, fill a small flask with olive oil and water, pronounce over it, with reverence, the eighteenth Psalm, anoint alt .^ liinhs of the patient, and pray a suitable prayer in the name of Eel Jah, and be will soon recover.

Psalill 19«—During a protracted and dangerous confinement talce earth from a cross-roads, write upon it the five first verses of this Psalm, and lay it upon the abdomen of the parturient; allow it to remain until the birth is accomplished, but no longer, and in the meantime pray this entire Psalm seven timers in succession, with the proper holy name of God and the appropriate pmyer. The holy name of this Psalm consists of two letters from the most holy name Jehovah He^ which, according to the tradition of the Kabbalists, are of great power, and which embrace the so-called ten Sepiroth or reckonings and other deep mysteries.

The prayer is as follows: Lord of heaven and earth! May it please thee graciously to be with this parturient, N., daughter of R., who is fluctuating between life and death ; ameliorate her suflbrings, and help her and the fruit of her body that she may soon he delivered. Keep her and her child in perfect health and grant her life, for the sake of the holy nanie, He. Amen.—Selah!

Do you desire ypar son to possess an open and broad heart, so that he may become an apt student and understand^ the lessons placed before him readily, then speak this Psalm over a*cup filled with wine and honey, pronounce also the holy name and an appropriate prayer over it, and let the lad drink of it, and your desires will be realized.

Finally, it is claimed that this Psalm is efi'ectual in driving awa^ evil spirits; It is necessary, however, to pray this Psalm, with the' holy name and an appropriate prayer, seven times over the person possessed of the evil spirit. The letters of the name He are contained in the words Hai^amaijim, verse 2, and Begoaeli, verse 6.

P&abn 80«—Mix }n a vessel, rose-oil, water and salt, pray oyer it seven times in the most holy name Jeho, this Psalm and a suitable prayer, in a low voice and with reverence, then anoint with this oil your face and hands, and sprinkle it on your clothing, and you will remain free from all danger and suffering for that day.

^ , ;

Are ^oa sammoned to appear before the judge in person, in a judicial trial, 70.U should avail yourself of the above means shortly beforehand, and by so doing you will surely be justified and depart without restraint. The prayer in the last case is as follows : Lord and judge of all the World I Thou boldest the hearts of all men in thy power and movest them according to th^ holy will ; grant that I may find grace and favor in the sight of my judges and those placed above me in power, and dispose their hearts to my best interests. Grant that I mav be favored with a reasonable and favorable verdict, that I may be justified by it, and that I may freely go from hence. Hear me, merciful, beloved Father, and fulfil my desire, for the sake of thy great and adorable name, Jeho. Amen.--Selab.

The letters of the holy name Jeho are contained in the words: Jaanab, verse 2 \ Sela^ verse 4, and Korem, verse 10.

. Psalm 21. —^During an existing storm at sea, when there is danger at hand,' mix rose-oil, water, salt and resin, pronounce over it slowly this Psalm, and the holy name Jehaen, and then pour the consecrated salve into the foaming sea while uttering the following prayer : Lord of the world! Thou rulest the pride of the foaming and roaring sea, and calmest the terrible noise of the waves. May it please thee, for the sake of thy most holy name, Jehach, to calm the storm, and to deliver us mercifully from this danger. Amen. Selah I

The letters of this holy name are contained in the words: Jehovah, v#r8e 2; Duma, verse 14, and Ki, verse 13.

If ydii have a petition to present to the king, or to some other person in high power, pronounce this Psalm over a mixture of olive oil and resin, and at the Same time think of the holy name of Jehach, anoint your face, and pray in faith and in confidence a prayer suitable to your circumstances, and then you may comfort. yourself with the aaanrAaoe'tibiat you will be favorably received and receive grace.

Fisahn 22«—If a traveler prays this Psalm seven times daily, with the appropriate divine name, Aha, and a prayer arranged according to surrounding circumstances, in full trust in the mighty protection of onr exalted and most merciful €rod, no misfortune will happen to him. Should he travel by water neither pirates nor storms can harm him, and if he travels by land he will be safe from harm, by beasts abd men.

The letters of this holy name are found in the words: Eli, verse 2; Assah, verse 33.

PSaJm SS.'—ShonId you desire to receive reliable instructions in regard to something through a vision or in a dream, then purify yourself by fasting and bathing, pronounce the Psalm with the holy name Jah seven times, and pray at the end of each repetition : Lord of the World I notwithstanding thy unutterable mighty power, exaltation and glory, thou wilt still lend a listening ear to the prayer of thy humblest creature, and wilt fulfil his desires, Qear my prayer also, loving Father, and let it be pleasing to tiiy most holy will to reveal

ttaW ia« ia a OreAm, wbcitber (h^re tb^ affiuf o( wtob ft g«n«Qi know*

—— II I ■ I ^———■^.^n_

ledge is ^eserred must be plakily statai) «i thto diM «ft»ii rwnial tbrongh dveanuB the fate of our foreCatliers. Gradt mt mj pelilleB for the sake of tby adorable name, Jab. Aneo. Selab!

The letters of the boly nane Jab, oontaia^Ae words : Ji^ovidr, ▼efw 1; Napsehi, verse S, a^ aecordiag to Abe alpbabcftieal Ordtir Aaiob Becfaar, according to which the letters He and Jhio beMme tinM posed.

Psalms 24 and 25.—Although the contents of these tWoPAHldls differ materially, in respect to their mystical uses, they are Oqitat and alike in power and action. Whoever repeats these nttTnw dally In the morning with feelings of devotion, wili escape th>m the .i^rsjfOtfBt danger, and the devastating flood will not barm hikn. > The holy name is called Eli, and is found in the words of the tWffltty-fifth Psalm ; Elecha, verse 1; Lemaan, verse U, and ICt, TWtfs^tt.

•

Psalm 26.—When imminent dangers threaten, wbe€berliy%nid or by water, or if some one should be called upon to undergo sevete imprisoument, he should pray this Psalm with rae hidtcsted holy hame of Elohe, and with an appropriate prayer, and then he may cottH-dently look forward to an early release from prison.

Tou will find the letters of this holy name in the wot^s: Alwbetr, verse 10; Lisebmoa, verse 7; Lo, verse 4 (after the order of Atr Basch), and Ghattaim, verse 9.

Psalm 27«—If you wish to be well and kindly ftoeived ia> «.-strange city, and desire to be hospitably «otertaiaedv repeal thiaPsslia upon your journey again and again, with revereaee, and kk fall eoa-fidence that €rod wili dispose the hearts ef men to gmmf9 and «iter- : tain you kindly.

Remaik by the Tranabiter.

Since the author has neither a boly name nor prayer fer-ttM Hbcwi' Psalm, it may be presumed that the frequent repetitioo of the PMlm is sufficient for all purposes intended.

Psalm 2$.—Do you widi your enemy to bece a w reeiaaellei to you, pronounce this Psalm, with the a|»propriate hely nuns-He* and a suitable prayer, trusting in the power and readiness of the'Great Ruler of hearts, and so your wish will be fully realiied*

The two letters of this holy name are contained In the wofda i Ledavid, verse 1, and Haolam, according to the order i>f At Bneh.

Psalm 29.—This Psalm is highly recommended ftnr eieliiif otft an evil spirit. The manner of proeeedhig is at fallows: leaker e^Riii splinters of the osier and seven leaves of a date fnlm tbat never bore fhiit, place them in a pot filled with water n^^en which the euii tmr^r shone, and repeat over it in the evening, this Pst^m wUh the ^lest holy name of Aha, ten times with g;«eaft reverenee; aad then in fttll trust in the power of God, set the pot npon the earth in the «q^ air, and let it remain th^re until the foUowhig evening. Aftprwards pour the,whole of it, at thp door of the possessedi aad Sie Bttodl Rdah, that is, the evil i^irit, will surely depart*

J

The tw« leltefs of (his holy name are contained in the words Jehovah, Terse 11, atid according to the alphabetical order called Ajack Beehar and Habre^ yotm 2.

Rismarki bj tlM Translator.

With this Psalkn also there is no prescribed prayer given.

fIgldMi M.—Whoever prays this Psalm daily, shall be safe from all evil occurrences. The holy name is Eel, and may be found in the words: Aroaaiidhat verse 2, and Lemaan, verse 12.

B7 the Translator.

This Psalm and the following are also without a preseribed prayer.

$!•—Would yon escape slanders, and are yon desirous that evil tongues may do. yon no harm or cause you vexation, repeat this Paalm in a low voice, with commendable devotion, over a small quantity of pure olive oil, and anoint your face and hands with it in the name of Jah.

The letters constituting this holy name are found in the words: Palteni, verse 2, and Hammesachlim, verse 22.

The translator regards it necessary to remark once for all. that prayers espeoiaily adapted to these as well as many of the following FSalflM are wanting, and that the author undoubtedly thought that the prayers atreedy giv#n would enable each one. to extemporize a suitable prayer. This presumption is the more probable, since we find further on in the work, tliat the author exhorts all to engage in prayer to God, without prescribing any particular form. Another circum-statioe, however, relates to the holy names, and if these are wanting it was so ordered by the ancient Kabbalists, and on this account it slionld be particularly noted at all times.

Fnlm 82* — Whoever prays this Psalm daily receives grace, Lov» aod nerey; Wltb this Psidm wiU be found neither holy name Dor pfftyen

PMlm S8*—Have you been nnfortnnate in respect to the constant death of your children at birth, pronounce this Psalm with the holiest name Jehovah^ over pnre olive oil and anoint your wife therewith, and the children born to you thereafter will live.

At the time of a general famine, the inhabitants of the afflicted district should pray this Psalm with united hearts and powers, and they will sarttly be heard.

The letters of this holy name yon will find in Li^ehovah, verse 2, Hoda, verse 3, Asath, verse 9, and Hejoaser, verse 14.

Piafatt S4«—Have yon resolved to visit a prince or another person high in authority, pronounce this Psalm and the holy name pple. that is. Wonderftil, briefly before appearing in their presence and you will ke reeelred pleaMotly ind ftiui feYOTi

The letters of this holy name are found in the word?, Patfde, Terse 23 ; Lifne, verse 1. and Kara,^ verse 7.

Even so this Psalm is highly recommended to eaoh traveler, far if he prays it diligently be will surely finish hia journey in safety.

Psalm S5«—Have you a lawsuit pending in which you are opposed \}y unrighteous, revengeful and quarrelsome people, thon, pray this Psalm with its holy name Jah, early in the morning for*three aticces-sive days, and you will surely win your case.

The letters composing this- holy name are contained in the words: Lochmi, verse 1; and in Wezinna, verse 2.

Psalm S6« — Against all evil and slanderous libels ^ay this Psalm, and they will cause you no injury.

The holy name of this Pnalm is found in the words : Arveo, verse € ; Hischpatecha, verse 7 ; and Tehom, verse 7.

Psalm 37«—If any one has drunken so much wine as to lose his reason, and in consequence, fears are entertained for bis safety, then quickly pour water iuto a pitcher, pronounce this Psalm over it, and bathe his head and face with the consecrated water, and give him also to drink of it.

Psalms 38 and 39«—If yon have been so much slandered that the king and the oflScers of the law have been turned against you, and are taking measures to punish you, arise early, at the break of day and go out into the fields. Pray these Psalms and their holy name seven times with great devotion, and fast the entire day.

The holy name of the first Psalm is Aha. and of the second He, taken from the words Hascha, verse 14, and Amarti, verse 2.

Psalm 40* —The principal characteristic of this Psalm Is, that we can, by its use. free ourselves from evil spirits, if we pray it daily.

The holy name is Jah. and is found in the words : Schauaiti, v€fk«e 2, and Chuscha, verse 14.

Psalms 41 to 43.—If your enemies have despoiled you of credit and caused vou to be mistrusted, and thereby reduce yonr earnings, or perhaps, oeprive you of your office and installed another in your place, you should pray these three times a day for three successive days, together wi!h a prayer that is appropriate to your circuni-stances, and by doing this you will perceive incredible things. Your enemies will be put to shame and you will be unscathed.

The 42d Psalm posse^^ses this peculiar characteristic. If you wish to be sure in regard to a certain cause, and desire to obtain information through a dream, you must fast one day. and shortly before retiring to rest you must pray this Psalm and the holy name, Zawa, (which means the Lord of Hosts,) belonging to the Psalm. Seven times, making known yonr desires, each time, in an appropriate prayer, in which your wishes should be plainly named.

Psalm 44«— If you wish to be safe from your enemies the frequent praying of this Psalm will, it is said, answer yonr expeotationi.

Psalim 45 a&d 46*—These two Psalms are said to possess the virtue of making peace between man and wile, and, especially, to inme cross wives. The saying is, namely : Whoever has a scolding wife, let him pronounoe the 46th Psalm over pure olive oil, and anoint his body witb i^* when his wife, in the future, will be more lovable and friendly. But if a man has innocently incurred the enmity of his wife, and desires a proper return of conjng.il love and peace, let him pray the 46th Psalm over olive* oil, and anoint his wife thoroughly with it, and, it is said, married love will again return.

The holy name is Adojah. (this name is composed of the first syllables of the two most holy names of God, Adonai and Jehovah.)

The letters are in the words: Elohim, verse 2 ; Meod, verse 2; Jehovah, verse 8. and Sela, verse 12.

Psalm 47«—Do yoa wish to be beloved, respected and well received by all year fellow-men, pray this Psalm seven times daily.

Psalm 4S«—If yoa have manv enemies without cause, who hate you out of pure envy, pray this Psalm often, and with it think of the holy name Sacb, which means Pore, Clear and Transparent, and your enemies will be seized with fear, ten*or and anxiety, and in future they will no more attempt to injure you.

The letters of the holy name are to be found in the words: Achasa-taai, verse 7, and Ki, verfee 14.

Psalms 49 and 50«—Is one of your family burdened with a severe and perhaps incurable fever, then take a new pen and ink prepared for this purpose, and write the 49th Psalm and the first six verses of the 50th pBalm, together with the appropriate holy name Schaddi, which signified Almighty, and which belongs to these Psalms, upon pure parchment prepared for this particular case, and hang it around the patient's u^ck with a silken string, •

The letters composing the divine name, Schaddei. can be found in the words of the 49lh Psa.lm, Schimma, verse 1; Adaw, verse 3, and Wikas, verse 8.

Remarks by the Translator.

(Should some one choose to write and wear a talisman such as is described abovei we would kindly advise him to procure parchment, ink and pen from a Jewish writer of the ten commandments.)

It is asserted that whosoever wears the 50th Psalm, written as above described, upon his person, will be safe from all danger, and escape from all the machinations of robbers.

The holy name is Chai, which signifies. Living, and the letters are taken from the words: Sewach, verse 5 ; and Anochi, verse 7.

Psalm 51«—Is any one tronbled with an anxious and restless conscience-on account of the commission of a heavy sin, then let him pronounce this Psalm with the word Dam connected .with it in the mind, three times a day, namely, early at noon and in the evening over poppv-oil, and at the same time utter a prayer suitable to the occasion in which the evil deed must be mentioned in deep humility and

^

sorrow, which must be obtained from the jast yet mereilutJudge-of all men through a contrite heart, thien let him anoint iiimaelf with the consecrated oil over the body, and he will find in a few days thai h« has found grace and that the heavy burden has been removed.

The letters of the word Dam, through the transposition t>f the B and M In the words Parim, verse 20, and Bebo, verse 2. ure takep acoovi^ ing to the order of the alphabet, Al Bam, in which the B is tafceii for M.

Psalm 52.—He who is so nnfortuiiate as to be disturbed througli frequent EPlauders is advised to utter this Psalm daily in the morning, and no B|>ecial prayer or holy name is needed to obtain the benefit of the Psahn.

Psalms 53 to 55«—These three Psalms are ordained to be uttered by him who is persecuted without ^ause by open and secret enemies. If he desires only to quiet his enemies, or fill them wfttfa fear, he muH daily repeat the prescribed 53d Psalm with the holy name Ai. The letters of this name are the first letters of the two blessed names of God, Adonai, Jehovah, and are found in the words Amar, verse 2, and* Jiszmach, verse 6.

If, however, he wishes not only to be secure from their malice, but if he also desires to revenge himself upon them, tiien he must repeat the 54th Psalm with the prescribed holy name. Jah. The letters of this are found in the last words of this Psalm, Eenl, and in the word Imraenu, verse 2, and indeed according te the Kalribftliitic rule Gk-Inatria, inasmuch as the letter He, when it is written out signifies six in number, aiid in this manner may very easily be taken for the letter Vav, which, in counting, also numbers nt.

Should he desire to render his enemies evil for evil, h« shall repeal the 55fh Psalm with the name Yah, which oontains both of th« final letters of the name Jehovah. The letters of this name are* fouad in the words: Weattah, verse 12, and Haasimtd, verse 2.

Psalm 56.—This Psalm is recommended to him. who is desiroas of freeing himself from the bonds of passion and of sense, and who is anxious to be delivered from the so-called jeaer Hocra, which means, the evil lusts or the desire to commit sin.

Psalm 57.—Whosoever wishes to be fortunate in all his undertakings should pray this Psalm daily after the morning prayer in tho church, and with it the holy name Chai, signifying Living, which name he should keep constantly in his mind.

The two letters of this name are contained ia the words: Chonnoit; verse 2, and in Elohlm, verse 6.

Psalm 58.—If you should be attacked by a vicious deg, pmy this Psalm quickly, and the dog will not harm you.

Psalm 59*—Would yon be entirely free from the Jpsor Horrai that is, from the inclination whielr all men possess to do evlh and thi plnlU) appetites and paralons wbj^li often oreroomo ibemi then pn|

ibis Psalm from the second verse tc the end, for three days in sue-cesrion, at earlj noon and in the evening, and the holy name belong-itg thereto, namely, Paltioel, which signifies Strong God, My Res-eoer and Saviour; also, pray the prescribed prayer, and you will become aware of the most wonderful changes within yourself.

The prayer is as tbllows: Lord, my Father and the Father of mine, nlil^ty God I May it please thee for the sake of thy great, holy and flUmble Dane, Palttoei, to release me from the Jezer Harra (from my evH desires and passions and from ail evil thoughts and acts), as thoa didst'the auther of this Psalm w^n be prayed to thee. Amen.— Selah!—

' Tlie letters ef llie faiolyten^ of Paltioel may be found in the wofds, Pisehii, verse d ; Elohtm, wise 6 ; Ghattati, verse 3; Jehovah, verse 8; Aeehir, vecee 15, and Mascbel, verse 14.

« Psalm 60< —Tfyou are a soldier in an army, and are about marching into the field, repeat this Psalm, keeping in mind the holy name of Jab. and at the condlnsion of each repetition of the Psalm, utter a suitable prayer in full reliance upon the endless omnipotence of Him, who can grvB ttte victory where he will, aad you will be- enabled to rttom to jom ttonie mifi^fired.

The iim> lelteM of the beOy name Juli. are ceotained in the word Zarenu, verse 14, as the last word of this Psalm, and in Lehuamed, verse 1.

Pteln 61«—When you are about taking possession of a new dwelling, repeat this Psalm just before moving in, with a suitable prayer, trusting in the name of Schaddei, and you will experience blessing and good fortune.

Tne letters composing t|;iisname are taken from the words Schimmn, verse 2 ; Ken, verse 9 ; and Jom, the last word of this Psalm. It should, however, be remarked that both the last letters are selected acjcording to the alphabetical order of-Ajack Beefaar.

Psalm 6S«—Speak this Psalm with prop^ reverence on Sunday ivmediately «fter the evening prayer, and on Monday after vespers, aad at the same time ihink of the holy name Ittami, which means "eoncealed, bidden, or iavisible " (which most probably refers to the invisible God, who covets the transgressions of penitent sinners), and utter 4he following prayer; Great, mighty and merciful God I may it be thy holy will to pardon me all my sins, transgressions and offences; wilt tbon oover them; end Met them out as thou didst the sins and transgressionf) of him who uttered this Psalm in thy presence wilt thfoif do this for the sake of the adorable name of Ittami. Amen —

f The letters of this name may be fomid in (Ire words: Adii verse 2 • Jes^nate, vecse ^; SbmI, :fene 3; Lelohim, vefM 6, and Ldwih'

FMmn*—irym have reason to believe that your bnsiness-part-Jfl? 2I!l??2?*i? °"^*'' advantage of yon, and that you will suffer MB iHnmgli -tDem/ium if you desk^j on this account, 4o Withdraw

from the firm, repeat this Psalm, and with it think of the holy name Jach, and you will not only be able to withdraw without loss, bat you will obtain further good fortune and blessings.

llie letters of this holy name are contained in the words Jafjmach. ▼erse 11, and Jecfauda, verse 1.

Psalm 04.—In reference to this Psalm it is only necessary to say, that seafarers who daily pray it with devotion will complete their voyage without accident, and reach their place of destination in good health. As for the rest, neither holy name nor especial prayer have been'con-sidered necessary.

Psalm 6^—Whosoever utters this Psalm with its appropriate name Jah, persistently, will be fortunate in all his undertakings, and everything he attempts will result to his best advantage. It is particularly recommended to one who has a petition to prefer, for it is asserted that be will certainly obtain his desires.

The two letters of this holy name are taken firom the words Jos-chiru, verse 14, and Dumijah verse 2.

Psalm 66.—If aoy man is possessed of a Ruack Roah (evil spirit), write this Psalm on parchment and hang it upon him; then stretch your hands over him and akj: Save me, 0 God, for the waters are come into my souL Psalm Iziz. 2,

Psalms 67 and 68«—Both these Psalms contain the divine name of Jah. The letters composing it are found in the.first Psa-lm and are selected froni the words: Jechonnenu, verse 2, and from the last word of the fifth verse, Sela. In the second, on the other hand, from Jakiim, verse 2, and from Aoira, verse 36. The first should be prayed in a protracted case of fever, or in severe imprisonment. The second, on the contrary should be prayed over a vessel filled with water upon which the sun never shone, in a low voice, and in the name of the patient, and then work bis body with the water, and the evil spirit will depart from hiin.

Psalms 69 and 70.—The first of these Psalms should be uttered daily over water, by the libertine and sensualist, who is so confirmed in his e^l habits, as to become a slave to them, and who, however much he may desire to escape these habits, is unable to do so. After having prayed this Psalm over the water he should drink of tfei

The second should be prayed by him who desires to conquer liii enemies.

Neither of these two Psalms have prescribed holy name or prayer.

Psalm 71.—With this Psalm there is likewise neither holy name nor prayer, but it is said to have the power to liberate any one from prison, who will for a time pray it reverentially seven times a day.

,PfeMi]m 72.«—Write this Psalm with the name Aha,in the usual manner, upon pure parchment, and suspend it around your neck, and you will become a universal favorite, and find favor and graoe from all men; you may then live unconcerned, for you can never come to.poverty.

Tbe letters of the holy name are t^k^n from tbe words: £lolumi T0rao 1, and JcftBBbroha) rene 17«

I

PmIhis 78 to 78*—Since these eleven Psalms have neither holy names nor particular closing prayers, I shall, in order to economize space, record lUie peeollar virtues ascribed to each one for the good of maiikind.

the 73d Psalm should be repeated reverently seven times daily by those who are compelled to sojoArn in a heathen, idolatrous or in^Qdel co«ftte3r,«iid by.doing so» no one need fe«l alxaid that he will be ia« duosd to deay hb faitht

Tlie'frei^eat aBdeariiiMt prayer of the 74th Psalm is said to defeat th«fenM»tion'«aibitter0d by enemiesv and will frustrate the oppre»-Bio«i tff.tlicrt-Belf adglijgrr- we«ltb*seekiiig» hard-hearted people, and will at the same time bring them to a terrible end.

TMjiovini^ yra^tir^^ the^^th^Psaln will effect the forgiveness of

Th^fttlfPialili Is siiid to be the qoiolcest and most effective defence against danger from fire and water.

Whosoever prays the 77 th Psalm daily will not be overtaken by wsAit Of dtugor.

WM^oev^ prays the 78th Psahn earnestly and- often, will be be-lot'M fttid^flBspected by kings and princes and will reoevve favor from

tMn.

'th^ freffnent prayer of the 79th Psaim, it is said, is fetal to enemies and-oppotieats:

The constant and industrious prayer of 80th and 81st Psalms is said to be « happv means of saving men from falling into unbelief and saves them also from other errors.

I'he prayer of the 82d Psalm will assist an envoy to transact his boMBees to the satisfaction of his employers, and his business affairs will s ooceed and prosper.

TpiK sboiUd write the 83d Psalm properly,, upon pure parchment, and suspend it around your neck, and by so doing yon will abide safely la was; avoiding defeat and captivity. If you should, however, be/Oveiaoine» your captors will not harm you, for even in captivity no'lMyrflroaa befal yoa.

Pfludii 84,—Wfi^fi H' itta», thrbtiglr a severe and protracted illness, has rao^iued m repulsive, disgusting and bad odor, he should pronounce this-Psalm With the prescribed holy name of Af, which means W^Xktx, over a pot ct w«ter upon which the sun never shone, and theor pour the. water all over himself, and then the bad smell will leave him.

The letters of the holy name Af, are found in the words : Zebarth, verse % and in Bach, verse 6.

^ PMlmSS*—Do vou wish that your former friend, but who now lives at enmity witn you, should again be reconciled to you, if voa can discover tto disposition on his part to make it up with yon, then go out into an open field, turn your fkce toward' the South, and pro-oounee thls'PWiln), with its prescribed holy name Yah, seven times ia WCWwOb, ftn4 W WlU ftpprof^^ mi WO^Ire you }n great frien^sMpt

U-

P^uilms 86 to 88.—These three Psalms again are left without a holy name, and there is nothing further said about them, than tiiat a person should accustom himself to pray them often, becaase by so doio^ much good can be done and much evil avoided. The frequent praying, of the 8dth Psalm especially, is said to promote the welfare of the community and the congregation^

P^uilm 99.—Shoiiid one of your own family or dear friends waiite away so rapidly, in consequence of a severe illness, so that they are already nearly helpless and uselete, speak this Psalm over olive oil and pour the oil over the wool that has been shorn from a wether or a ram, and with it anoint the body and limbs of the patient, aad he will speedily recover.

If your friend is under arrest, and yon desire his liberation, go into an open field, raise your eyes toward heaven and repeat this Psalm, with a prayer suited to the circumstances, which should b^ uttered in full confidence in Qod.

Psahn 90.—Should yon accidentally encounter a lion in the forest, or - should you be deceived, cheated or plagued by an evil spirit or ghost, tlien grasp in your mind the name of God (Scbaddei) and repeat this Psalm, and they will withdraw themselves. But you will be still more secure when snch a danger should arise, if you pray the following dlst Psalm in connection with the 90th, at one and the same time.

Psalm 91«—The holy name of this Psahn is El, which means Strong God. After speaking ihis Psalm, and the preceding one, over a person tormented by an evil spirit, or one afflicted bv an incurable disease, in the name of Eel Schaddei, then pray humbly : Let it be thy holy pleasure, oh my God ! to take from N., son of B., the evil spirit by which he is tormented, for the sake of thy great, mighty and holy name El Schaddei. Wilt thou presently send him health and let him be.'perfectly restored. Hear his prayer as thou once did that of thy servant Moses wheh he prayed this Psalm. Let his prayer penetrate to thee as once the holy incense arose to thee on high. Amen. Selah!

The two letters of the name Eel are contained in the words Jeschuti, verse 16, and Orech, verse 16.

Again write this Psalm in connection with the last verse of the previous Psalm upon cleao parchment, and conceal it behind the door of your house, and you will be secure from all evil accidents.

Kabbalists ascribe to this Psalm when taken in connection with the ' above verse, the most wonderful virtue, when it is used in accordance with the nature of existing circumstances, and w^en it is combined with other scriptural passages, holy names of angels, characters and prayers, it is said, for example : ,

Prayer through which all distress, danger and sutTering may be turned aside. If any one should be in danger of his life, or become distressed, be it what it may, such as being attacked by an incurable disease, pestilence, fire or water, overwhelmed by enemies or murderers^ in ])t^t^Ut 9i^eBf robberies, close imprisonment, etc., let him

sam JlHO bsvektb books of itosss.

dd

oonfeM his rins first of all, and then speak the Yihi Noamprayer (the name by which the 91si Psalm with the aforesaid verse is usually known), ninety-nine times, according to the number of the two holiest names of God, Jehovah Adonei. Kach time when he comes to the fourteenth verse, ** Because he hath set his love upon me,'' etc , he shall keep in mind the hoiv name, and then pn^y devoutly each time : "Thou art the most holy, king over all that is revealed and hidden, exalted above.all that is high, sanottly and glority thy adorable name iti this thv world, so that all the nations of the earth may know thnt thine Is the glory and the power, and that thou hast secured me from all distress, but especially out of the painful emergency (here the <>bject of the prayer must be distinctly stated), which has overtaken me N., son of B. And I herewith promise and vow that I will now and ever after this, as long as I shall live upon the earth, and until I return to the dost from, which I was taken.'' (Here the vow must be verbally stated,—stating what we will do, perform or give in the service of our Creator. The vow m:iy consist in fasting, giving alms, or in the daily reading of several chapters of the Holy Scriptures, Psalms, of the Sohar or of the Talmud, releasing of captives, nursing the sick and burying the dead.) " Praised be Jehovah, my Rock and my Salvation. Thou wilt be my representative and intercessor, and wilt help me, for thou helpest thy poor, feeble and humble creature, and in time of need releasesit from fear and danger, and dealest mercifully with thy people; merciful and forgiving, thou hearest the prayer of every one. Praised art thou, Jehovah, thou who hearest pniyer." (The last words should be repeated seven times at each ending of the prayer.)

And now, whoever will punctually observe the foregoing in^truc-Aons three days in succession, in full trust in the mighty help of God. he may rest assured of the assistance which he desires.

Kabbalists, and especially the celebrated Rabbi leiiac Loria have asj*urcd us that in a time of pestilence or general emergency, the Vihi Noamprayer should be prayed seven times daily, connecting with it in the mind the figure of the golden candlestick, when it is composed of the forty-one holy and important words and names of this Psalin. with which we should especially consider the holy names in their order. The following are the names:

Yean, Aim,

Mm Tmol,

Im, Retflik,

Aki, Lakad,

Aab, Schin,

Blch, Iba,

Veal, Ktaz,

Beto, Lir,

Mill, Ibak,

Wich, Ika, Aan,

Ila, Mehoh, Imi,

Uma, Ima, Miz,

Rul, Leta, Afcham,

Aki, Acchu, Kack, Vetat, Raasch, Ana. (Sm Fif. A.)

Beni,

Becha,

Mehi,

Pesch,

Jauby

c. •' ■ *

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^t±TH AKD BBVEilTH BOOiCS OF UMC&

After this ahmld b« ipoken reran 21-SS. chapter xU. of bodoi, •nd with tbem Iceeping in mind the nunes coatalned in tte ISd and 2etlk Teraea, in Ui« rollowing order:

Ami, Jalud, Ito, Hi^ BmA, Akn, Ibd, TiL

Ai also Vohn, Dbft. Bub, Bali, Zel, Bolo, Tewp, end flBall; Uie holy nuns : NiwhMtiwk a

And now, be who obaerrca «U tbe« Ouagi to the tctj leHer, ud who can keep in bla memory kit lb* letter*, points or Towell, be *»ll be fix thim all danger, luid shall be as strong aa >ted, M that no flt«arnu eaa harm bin. The certaiotj of this is shows bj tb« K^ba-liats. because the letter Se^id is not to be found in the entire Pealm, ud elnoa the word Sp^in or Kie Sru'iQ embraces within its tneaniog all deadly wetpons, this cooclusioo is enUrelj coirect

Rwiuiks hf t^ Aaualator. Tba ezlraordtnary powm ascribed to the Slsi Pnhn m^ all ba tiSfal and prmer enoaih, bnt it is to be rcgratted thai the Madsr owiDOt avail binweir of its beoetts. espeeiallT in Ibe last experiment, bwwiae all the recorded bolj uanea oonsiat'or Ibe tnt tetter of all the words of th« 91tt Psaln. and Ukewise of tbe 33d and iStfa t

It is, theretoTv, iHpoarible to uooonnm tUi naae prap^y. itei|her oan it ba trantlatM Into EoflMi or Into any other hngnan. And bow Aall wo tbM mewiriM (be Brst lettna of e^ word itf Ae Psalaa togotber with Iha poiatt or vowels helon^f to IhevT If any one, aati^tbttaDdlBX tb« diOoBitim attaDdiBg Ae wa of tUa Pnlm, SboxidAMin toanUhiMMlfaf ltsrittwi,thea In ■«* aitdartolw

lr

the burdensome task of learaing the Hebrew language, or he must write it, and wear it upon his heart as an amulet.

Psalm 92*—He who desires to attain to high honors, let him take with this object in view, a new pot filled with water Place in it myrtle and vine leaves, and pronounce over it, with perfect trust, the following Psalms, namely, the 92, 94, 23, 20, 24, and 100, three times in succession, and at each time let him wash himself out of the pot and afterward anoint bis face and whole body with the water ; then turn his face toward the north, pray to God for the fulfilment of his desires, and he will see wonderful things. He will be astonished with his ever-increasing good fortune. He will also, in a wonderful mah-ner, advance from one post of honor to another.

Psalm 93*—There is nothing special recorded of this Psalm, other than that it is highly recommended to any one who has a suit with a 8t«rn and unjust opponent. The proper use of this Psalm, it is said will surely win him^ his cause. *

Psalm 94*—If you have a hard, unyielding and bitter enemy, who oppresses you sorely and causes you great anxiety, repair to an open field on Monday, take some incense into your mouth, turn with your face toward the East and West, and repeat first the 94th Psalm and then the 92d, seven times, keeping in mind at the same time the holy name Eel Kanno Taf, which signifies great, strong, zealous and good God, and pray each time at the ending of these Psalms: '*May it please Thee, O great, strong, zealous and good God, to humble my enemy N., son of R., as thou once did the enemies of our great teacher Moses, who rests in peace, and who completed this Psalm to thy glorification. Let my prayer arise to thee as did the sweet smell of incense from the altar of incense, and let me behold thy wonderful power. Amen!—Selah I—

Psalm 95.—The appropriate holy name of God peculiar to this Psalm is Eel, which is, great, strona: God, and the letters are found in the words : Eel, verse 3, and Lezur. vei-se 1.

The pious believer should pray this Psalm for his erring and unbelieving brethren.

Psalms 96 and 97*—^The holy name of these two Psalms is Jaht and the letters of the first are found in the words, Jeschuato. verse 2i and Hawn, verse 7, and those of the other in the words, Jismechu, verse 1, and Atta, verse 9. Whosoever will pray these two Psalms three times daily, will cause his family great joy and contentment.

Psalm 98*—The holy name of this Psalm is also Jah, and should be pronounced in order to establish peace and unity between families. The letters of the holy name are taken out of the words : Israel, verse 3 ; and Haschiah, verse 1.

Psalm 99. —^Witb this Psalm there is no holy name recorded, and all who wish to become really pious are advised to pray it often witU proper devotion.

PmIih 100« —^The holy name Jab, so often meutioned already, is also appropriate to this Paahn, aud whoever prayH it several days successively seven times, will overcome all his enemies. The two letters of this holy name are recocii'ed in verse 3. and in Aetodah, terse 4.

Psalm 101* —Whoever^ bears tliis Psalm in addition to the 68th tipoti his person, written'upon .parchment, is secure from the persecution of evil spirits and vindictive persons.

Psalms 102 and 108*— Both these Psalms are paid to be very good tor barren women by the use of which they may receive grace and favor from God. The holy name of the one is called Jab, and is taken from Anneni, verse 3, and the tiame of the oth'T one is Aha, and is taken from the word Adonai, verse 12, and from S^la, verse 20.

Psalm 104. —The frequent and earnest prayer of this Psalm is said to be attended with such great power, that through it the Masick may be destroyed. ,

Remarks cf the Translator.

The word Masick signifies, according to its root, only something hurtful, something that will cause harm, it may be by spirits, beings or animals. Crenerally, however, the Jews understood the term to mean the Devil, and with its connections in this place the word must mean original sin and the propensity to commit ciii.

Psalms 105 to 107« —To these three Psalms the holy name of Jah is ascribed, and according to the original writing, it is said, that tl|^ 105th Psalm will cure three days' fever; the praying of the lOtith P.Ha1m will cure the (our days' fevtr. and finally the praying of the 107th will cure the daily fever.

The letters ot the holy names are taken from Lejaikof, verse 7. and Hodu, verse 1, and further from Sochn'iil, verse 4, an<l from Tehiliato, verse 2 of the 106tb Psalm, and finally from Jischlach, vei-se 19, and Verinna, verse 21.

Psalm 108. —Write this Psalm with its proper holy name. VI, (two letters from the most holy name of Jehovah, in which Rabbalists seek through its many divisions, great secrets), upon clean parchment, and bide it in a secure spot l>ehind the door of your house, and then your going and coming will bt^ blessed, and you will be successful in all your business tmnjiactions.

The two letters of the holy name Jehovah, by a transposition of Vav and Jod, are contained in the words : Zarenn, verse 14. and in Nachon, verse 2.

Psalm 109. —Have you a mighty enemy, who plagues and oppresses you, fill a new jug with new, sparkling wilu^ add some mustard to it, and then repeat this Psalm three days successively, while at the same time you keep in mind the holy name of KeH (great and strong God), and afterward ponr the mixture before the door of your enemy's dvelUng. Be oareflil, however, that you do not sprinkle a single 4rop upon yourself wben In tbe act of pouring H qut,

I

The letters of the name Eel are found ia the words, Elohim, verse 3, and in Ki Jamood, verse 5.

Psalms 110 and lll.~Tbe first of these Psalms is marked with the holy name Jah. and by its frequent use in the form of a prayer, and a man may compel all enemies and opposers to bow to him and beg for quarters and peace.

Through pray kg the Ulth Psalm a man may acquire many friends without the necessity of keepiug coustantly in mind any special holy name.

Psalms 112 and 118.—By praying the first of these Psalms a man will increase in might and power from time to time, and by praying the second devoutly it is possible to check growing heresy and infidelity. Neither of these Psalms has a peculiar holy name.

Psalm 114.—The holy name of this Psalm consists of two letters, taken together from the names Adonai (Lord), and Jehovah, namely, Aha, which may be found in this Psalm in the words Jiszraoel, verse I, and Jehuda, verse 2. If you desire success in your trade or business, write this Psalm with its appropriate holy name upon clean parchment, and carry it about your person constantly in a small bag prepared especially for this purpose.

Psalm 115.—If you are determined to dispute with infidels, heretics and scoffers at religion, pray this Psalm devoutly beforehand.

Psalm 116.—Whoever prays this Psalm d(dly with devotion, trusting fullji in God, will be safe from violent death, neither will he be overtaken by a sudden death.

Psalm 117.—Did you make a vow to obtain a certain commandment or perform a good work, and fail in the performance of them through forgetfulness or carelessness, as soon as you recollect your remissness pray this Psalm with a broken and contrite heart.

Plsatm 118«—If yon pray this Psalm often and devoutly, yon will be able to silence all free-thinkers, scoffers of religion and heretics, who labor to lead you astray.

Psalm 119.—^This it is well known is the largest of all the Psalms, and consiste in the Hebrew of eight alphabet^, but in such a manner, that each letter appears in undisturbed regularity, and through this there arose twenty-two special divisions, which are included in each eight verses, because a particular power is ascribed to each division, which I cannot present to the reader in clearer manner than by placing each letter before him which forms the particular division*

iieph.—The eight verses of this letter, which all begin with Aleph, should be pronounced over a man whose limbs shake and quiver, and if this be done in a low and even ton« of voice, he will be relieved. If any one has made a vow, which has become bufd^osome to fulfil) It wiU be ?apy jor Mm to keep his promi99f

Beth. — It is said that through the second dIvisioD from the ninth to the sixteenth verse, a man, may obtain a good memory, an open heart, desirous to learn, and an extended intelligence. Whosoever desires to attain this must begin as follows : Remove from a bard-boiled egg the shell deftly and cleanly, so that the inside shall remain uninjured, and write upon it the above eight verses as well as the fourth verse of Deuteronomy, xxxiii., and eight verses of Josbim, i., and also the holy name of the angels Chosniel, Scbrewntel and MupieL The translation of these three angel-names it is net necessary to know, because they must not be pronounced, but since it will be of interest to the reader to know the meaning of them, it will not be-superfluoua to give them here. Chosniel, signifies Cover, or overshadow me, mighty God! (namely, with the spirit of wisdom and knowledge.) Schrewniel, turn me, again, mighty God! that is, change me, convert me into a better man or woman, as David once said, '' Create in me, oh God," etc. Mupiel means : Out of the mouth of the mighty God (namely, let me attend upon the decrees of thy laws, as if I heard and received them from the mouth of God himselt). Finally, the following must also be written upon the egg: Open and enlarge my heart and understanding, that I may hear and comprehend everything that 1 read, and that I may never forget it All this must be done on a Thursday evening, after fasting the entire day, and then the egg must be inserted whole into the mouth, and when it is eaten, the four first verses of this division must be repeated three times in.succeiBsion*

GlmeL— The division of the third letter, verses 17 to 24 should be prayed seven times in succession, in a low, solemn tone and with full confidence in the omnipotence of God, over the seriously injured eye of a friend, so that the pain may cease and the eye restored.

Daleth-—By the earnest praying of this division, verses 25 to 32, a painful injury of the left eye can be cured in the first pla^t in the same manner as is described above, and in the second place, if a man is engaged in a lawsuit, or is vexed by a change of occupation, or residence, or if he desires to make an advantageous selection, or makdi a resolution, he should repeat these eight times in succession. On the other hand, however, if a man must avail himself of the advice and assistance of many persons in-order to accomplish an undertaking successfully, he should repeat this division ten times.

He.—The division of the letter He, verses 3H to 40, is said to make people refrain from committing sins, A sinful being, who has become so much accustomed to commit sin and vice, that he cannot refrain from them, notwithstanding his best resolutions, should write these eight verses upon parchment prepared from a clean deer skin, (or cause them thus to be written.) place it in a bag prepared for this purpose and hang it around his neck, so that he will carry It coQ« tinually upon his breast.

Van.— Speak these eight verses, 41 to 48, properly over water, an<| giye it to your servant or dependeat to driak,'aQd thea jxm t^t ioA

power over him will become easy and agreeable, and he will serve you willingly.

Zain. —To the seventh division, verses 49 to 66, two different efRjcts are ascribed. It is said, for example : If one of your friends.or acquaintances is afflicted with melancholy, or becomes splenetic, or.has severe stitching in the side, write this division, with the holy name Raphael, which signifies, heal, mighty God, properly upon a smnll piece of clean parchment, and bind it upon the *patient where the , spleen is situated.

If you have been led into an undertaking that promises evil repults, through the misrepresentations of evil counsellors, repeat this division eighteen times, and you will find means to withdraw from the undertaking without injury to yourself.

€]ietll«-TSpeak the division of this letter, verses 67 to 64, seven times over iyiQe, and give a sick person, who has severe pains in the UPpet part of the body, to drink of it, and he will' soon find relief.

Tefh* —The division of the letter T«th, verses 66 to 72, is an easy, quick an^ tried remedy to core the severest case of kidney or liver complaints, or to take away pain in the hips, f ronoaaee t&ese eight verses properly, specially, aud reverently over the sick person and he will convalesce.

Jod«' —^Would yon find grace and fever wkh God and man, pray at the close of each morning prayer the division of this letter, verses 70 to 80, trusting fully in the mercy and grace of God, and your prayer #ill be heard.

Capll* —If one of yours has a dangerous sore, or a burning swelling on the right side of the nose, pray the eight verses of this division verses 81 to 88, ten times, in a low and conjuring voice, over the sore, and you will perceive to your astonishment and joy, that the otherwise incurable sore will be healed.

Lamed. —If you are summoned to appear personally before the Judge in a lawsuit, pray on tlie preceding day, just after the evening prayer, the division of the letter Lamed, verses 89 to 96, and you will obtain a favorable hearing, and will be permitted to leave the court justified.

Mem* —For pain in the limbs, and especially for paralysis in the right arm or hand, a man should pray this division, verses 97 to 104, seven times for three successive days, in a low conjurinf? voice, over the affected arm, and the pain will cease and the arm will he healed.

Nnn.-T'Have you a mind to travel, pray this division, verses 106 to 1,12. which begins with the words: " For thy word is a lamp to my feet," a few days previous to starting upon your journey, each time after the morning and evening prayer, and you will accomplish your

106 SnCTH AND SEVENTH BOOKS OP MOSES.

Sameoiu—If you have a favor to ask of a superior, pray, before preseating year petition, or before you attempt to ask the favor verbally, the eight verses of the letter Samecb, versed 113 to 120, and you will not go away unheard.

j^jl^—^In the same way and manner as the prayer of the division of the letter Mem, heals pain in the right arm, so also the praying of the eight verses of the letter Ain, verses 121 to 128, will cure pain in the left arm and hand.

Pe«—The prayer of this division, verses 129 to 136, will prove of the same eflfect in the case of a boil or swelliug on the left side of the nose, and the proceedings in both cases must be the same to effect a core.

TsaddL—Since it frequently happens that persons in an official station are induced, through misrepresentations and other circumstances, to give a wrong and uqjust decision, even against their better knowledge and desire, they are kindly advised to pray the eight verses of this Tetter, verses 137 to 144, three times devoutly before giving their decision, at the same time asking the help of the Judge of all Judges, to enUghten their minds.

Kopiu—The mysterious operation of this division, verses 145-152, relates to the cure of a dangerous and painful injury at the left leg. These eight verses should be pronounced in a low and conjuring voice over a quantity of rose-oil and the injury anointed with the oil.

Besh—Are yon burdened with a painfnl, constantly running boil in the right ear, prononnce the eight verses of the division of the letter Resh,^ verses 162-160, in a low and conjuring voice, over onion-water or juice, and let one drop run into the ear, when you will experience immediate relief.

Schin*—Against severe and burning headache speak the division of this letter, verses 161 to 168, in a low conjuring voice, three times over pure olive oil, and anoint the place where the pain is the most severe.

Tan.—The last division of this Psalm, verses 169-176, should be used in the same manner as the division of the letter R'mh. that is, it should be spoken over onion-water, and by its use a boil in the left ear may be cured.

Finally, it is stated at the end of this F»alm. that whosoever is afflicted with a tearing pain in both arms, in the sides, and in the legs at one and the same time, should repeat this whole Psalm in the following order: 1. The eight verses of the letter Aleph ; of Tan and Beth. 2. Those of the letter Schin. 3. The division of the letter Gimmel. 4. The eight verses of the letter Resh. 5. The division of the letter Daleth. 6. That of the letter Knf. 7. The eight verses of the letter He. 8. Those of the letter Zain. 9. The division of the letter Yau. 10. The eight verses of the letter Pe. 11. The

^—^—^—«——^^———^^—^—^-^—«^^^—^^^■^—■^-——— I ■-^-^—»—^———^ii—^——^^j^-^^—.^^^i—

division of the letter Zaid. 12. The division of the letter Ain-13. The eight verses of the letter Obeth. 14. Those of the leister Tamech. 15 Those of the letter Teth. 16. Of Nun. 17. l*he eight verses of the letter Jud. and finally, 18, the division of the letters Mem, Caph, and Lamed. This remedy has been tried, and has proved infallible. Should any one become afflicted with tearing pains in the loins, make for him, at the conclnsion of this Psalm, knots, combinations, or magical knots in water, with or undt*r the names of: Adam, Seth, Enoch, Canaan, Mahalleel, Jared, Methusa-leh, Lamech. Noah, Shem.

[The translator is compelled to admit honestly, that be does not comprehend this latter clause, and much less is he able to give any directions in regard to the method employed in making magical-knots, he does not presume that any one will be interested in this matter.]

Psalm 120«— If you must appear before the jadge, repeat the Psalm beforehand, and you will receive grace and favor.

If a traveler should find himself in a forest infested with many poisonous snakes, scorpions and other poisonous reptiles as may easily happen, and thus be exposed to danger, let him pray this Psalm as soon as he comes in sight of the forest seven times, and he will be able to proceed on his journey without any harm.

F&alm 121.— Are yon compftlled to travel alone by night, pray ihis Psalm reverently peven times, and you will be safe from all accidents and evil occurrences.

Psalm 122. —If you are about to address a man high in station, repeat this Psalm thirteen times beforehand, and yon will be received graciously and find favor. Also, pray this Psalm each time that yon are present in church, and you will obtain a blessing.

Psalm 123.—^Tf your servant or journeyman has run away from yon. write this Psalm, together with his name, on a leaden or tin plate, when he will return to you.

Psalm 124. —If yon are about to cross a swollen stream, or undertake a journey by water, pray this Psalm before entering the ship, and then you may commence your .journey without fear.

Psalm 126.—Tf you are compelled to travel in a conntry, where you have avowed enemies whom you have reason to fear on account of threatened injury to yourself, then take, before entering the country, both your bands full of salt, pronounce this Psalm seven times over it, and then scatter it into the air toward the four quarters of the globe, and by so doing, not one of your enemies will be able to bring any harm against you.

PSalm 126.—Are you so unfortunate, that yonr children are taken away from you in their infancy, and that you are not able to raise any of them, then, when yonr wife again becomes pregnant, writ« this Tialm upon four amulets made out of clean parchment, aod ad4 to

the last line of each amulet the names of the following angels : Sinui, Siusuni, and Semanglaf, and afterward hide the amulets in the four walls of your house, when your child Will live.

Psalm 127.—Write this Psalm upon pure parchment, place thia amulet in a clean bag, and hang it about the neck of a new-born son immediately after birth, and no evil will ever befall him afterward.

Psalm 128.—Write this Psalm upon clean parchment, and hang it upon a pregnant woman, when she and the fruit of her body will always be secure from unlucky accidents, and she will have a fortunate confiuement.

Psalm 129.—Whoever accustoms himself to repeat the Psalm daily after the morning prayer, will finally prepare himself to live piously and virtuously, and will be able to carry out many remunerative and good works.

Psalm 130.—If you are living in a besieged city, to and from which no one can go without danger, and if you have urgent businetis, so that you feel constrained to venture on a journey, then, just as you are about to leave the city, pray this Psalm in a low and abjuring voice, toward the four quarters of the earth, and then you will be able to pass all the sentries without being seen or harmed. A beayy sleep will overcome them, so that they will not be conscious of your presence.

Psalm 131*—He who is so strongly possessed of the evil spirit of pride that he regards all other people with scorn, but who, upon sober reflection, desires to occupy a middle path, if his intolerable pride would only permit him, is advised to pray this Psalm reverently three times daily, after the morning and evening prayer. His pride will receive a certain check.

Psalm 132.—If. you have sworn to perform anything punctnally, and notwithstanding your oath you neglect to perform your obligation, and in this manner have perjured himself, you should, in order to avoid a future crime of a similar kind, pray this Psalm daily witii profound reverence.

Psalm 133.-Whoever prays this Psalm daily, will not only retain the love and friendship of his friends, bat he will also gain many more friends.

Psalm 134. — This very short Psalm, consisting of oply three yerses, should be repeated by every learned man, and especially by every student before entering college.

Psalm 136.—Whoever is desirous of repenting sincerely from tin, and of consecrating his life to the service of God, should pray thia Psalm daily after the morning and evening prayers, and then his heart and spirit will be daily renewed, and he will become iQore closely Qnite4 witU @od from da^ to day, ^».

Psalm ISft.—WhoBoever desires, on account of wilful sins and traDBgressions, to make a penitent confession of his misdeeds, should pray this Psalm beforehand, and then make his confession with m humble and broken heart and with great reverence,

FMlm 1117.—The praying of this Psalm, it is said, will root out of the heart the mnst inveterate hate, envy and malice.

Fudm 1S8.—Praying this Psalm, it is stated, will produce lovo and friendship. |

Fudm 189.—This Paalnt should be prayed to increase and preserve love among married people.

F8|]m 1M»—Praying iMs Psalm, is said to be a powerful means to rem^egrowing hatred between man and wife,

Ptalm 141,—Whoever is often oppressed with heartfelt fears should pray this Psalm frequently.

Fftafans 142 and 148.—Praying of the first of these two Psalms will cure pain in the thighs, and praying the other will remove tearing pains m the arms.

Paalm 144.-* When anyone breaks an arm this Psalm should be prayed, and ihe perfect eure of the arm cannot be delayed or inter-rapted by natoward oiroamstancea.

Psalm 145.—He who fears ghosts and evil spirits, shonld pray this Psalm in connection with the 144th, with reverence, for the praying of tiieie Psalms will drive away all ghosts and appaj^^tiona instantly.

Psalm 148.—Whoever has been dangerously wounded by a sword or other deadly weapon, he shall, during the time he is receiving surgical assistance, pray this Psalm reverently daily, and especially when the wound is being dressed and the bandages renewed, and he will shortly find reaaon to rejoice in a perfect restoration from his injuries.

Psfdm 147.—For,the cure of dangerous and deadly wounds, bites, stings of a salamander, lizard, snake, scorpion or other poisonous reptile, the earnest prayer of this Psalm is said to possess the same power of healing as the former Psalm, already described.

Fudms 148 and 149.—These two Psalms are said to possess the desirable virtue of checking fire, when they are prayed iu childlike trust on the unfailing help of the Almighty.

Psafan 150.—This happy Psalm of Praise shonld be uttered by j every God-fearing, thankful being, after having escaped a great dan-.

SiTf or received a peculiar grace in answer to a prayer to the Lord of cists, and it should be repeated with a thankful heartHo His praise and giofy.

5ND OF THE PSALMS.

. no SIXTH AND SEVENTH BOOKS OF MOSES.

SUPPLEMENT.

Finally, the author adds the followiog as a supplement:

I. -

Whoever prays the five appended verses daily and hourly to God, will receive grace from God and man, and will obtain pruspcrity aiiU blessing in all his undertakings.

The verses must be spoken in the following order:

Psalm 121, verse 2 ; Psalm 66, verse 23; Psalm 37, verse 37 ; Ptttlm 37, verse 3; Psalm 118, verse 13.

II.

A truly mysterious wonder-working' formula is contributed by the celebrated Kabbalist Raf Amram, which is said to possess the enptf-cial virtue to protect and defend him. who, after the morning prayer, prays it with proper reverence during a whole day of twenty-four houra^ whether at home or on a journey, from all evil power or iicci-dent, from robbery, murder, and injury by guns, or other ueHpouH. No man will be able to attack him or to injure him, and uu guu cuu harm him. This wonderful saying is as follows:

See and know, that I am He I 1 am He, and besides me there Is no other God. I am He, who can kill and make alive ; I wound, and I am he 44)at can heal, and no one can escape my hand or ray power. For I stretch out my hand toward heaven (that is, J swear by heaven), and say : I am He that liveth forever.

Animon, Animon, Alimon, Rirvtip, Taftianl The Lord can and will watch and keep. Amen Aflera man has uttered this three tim«*8 in succession, and with it has kept in mind the three names of angels added thereto, he should say the following: Happy art thon pimple of God! Who is like unt.o thee; a people whose help is Jehovah. He is the breastplate of thy help, and the stron^r sword of thy pride. Thy enemies will deny themselves before thee (that is, will hide themselves or retreat from thee), but thou wilt stand in their high pl«c«»s. Lord of the earth let it be aprreeahle to thy holy will to command thy angels to protect me and defend me in all my ways. Amen!

Remarks by the Tramlator.

The above Hebrew words are R'lbbalistic names of angels, and are very hard U) understAnd, and yet harder to translate. Thu« for example, the letters of the word Alimon, mean Eel Leolam. J-ho-vah, Melech Waaed, Nelzach. that is, J»*hovah Is an eternal God I he is a victorious king to all eternity. This prince or king accordinpr to the belief of Kabbalists. is entrusted with the superintendency of all weapons and guns in the whole world, for the letters of the woni Alimon, aocording to the signiQcation of numbers aggregate 137, »d4

the two small words Klo Snyia, under which all kinds of guns and weapons are understood, likewise eontained, according to the signification of number, 1S7 letters, viz.:

Aleph 1 Beth 20

Lamed 80 Lamed 30

Jod 10 Jod..... 10

Mim 40 Zani 7

Vav 6 Jod 10

Nun 60 Jod 10

— Nun 60

137 —

187

According to this, there are under the power of this field-general all cannons, howitzers, mortars, gans, rifles, pistols, all lances, spears, sabres, swords, and dirks in the whold world, and whenever he thinks proper, none of these will be able tb do the least ham. Whoever, therefore, knows how to obtain the favor of the mighty Alemon, it will be very easy for him to make himself iuvnlnerable against gunshot wounds and against ^arp instruments of all kinds. The words Reivtip and Tafthi are also full of mysterious meaning and are the names of two angels who are servants of Alimon.

The letters of the holy name Animon, are contained in the words Ani, Nelech, Raaed, Ne-Zachim, that is, I am King from Eternity to Eternity I Generally this angel claims a mnch higher rank than the angel Alimon, for he is first named, and is called upon twice in succession, through which he takes, aeeording to the signification of nnmbers 314, letters, or as many as the holy name of the Schadai, the name of the Almighty

I here present yon (writes the celebrated Rabbi and great Kabbalist Moses, son of Nochman, who is also known as Ramban), a great and useful remedy, Leraue, Weacuo, Nirch, which means, that a man, (especially upon a journey) may see everything and yet remain invisible himself. It is said, that through this mysterious means a man may be able to see and know all watching or hidden enemies, perse-ciitorR. thieves, robbers and murderers, without being seen by them, and he may remain invisible to them. This means has been tried and tested, says the author, "and I have tried it myself on occasions and at places where my life and limbs were in danger, and at each trial, with the help of God, I escaped without injury. It is truly a blessed remedy! you must know, however, that the power of this means will last only from the morning until after vespers, (evening prayer.)

THE REMEDT IS!

After you have ofl^ered your devoted traveling prayer to God. early belbre commeneinR: your journey, leave your lodging or dwelling, and when you arrive on the highway upon which you intend to

travel, stand still and cover your eyes with th« fingero of jour right hand in the following manner: Lay the index fioger «ii the rig^ eye, the midde finger on the nose, and the third finger on the Uftjeye^oand then say three times : Through the worci of Almighty God. 9ut then also th6 following passages from the holy scriptures, Genesis, ohap. i. verse 1: "In the beginning God created heaven-and earth.'* Deuteronomy chap.xxxiv. and last Terse : ** And in allihat-mighiyhand, and in all the great terror which Moses showed in -the «ight of all Israel." Genesis, chap: xxxii. 1, 2 : '* And Jacob weot on' bis way, and the angels of God met him. And whenr Jacob raw them; be saiil, This is God's host, and he called the namQ of that place Mahanaim," that is, two hosts or camps, namely, God's- and his own. Deuteronomy, chap, xxxii. 1, 2 : *' Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my aioatii. MydATtviiiefMV drop as the rain, my speech shall distil aa iho dewv ii§>tk» eijiiaU mXn v^oa the tender herb, and as the showers upon the igpa§»." Nufi^rs, chap. X. verse 35. And it came to |Mb8, wh«B thft«rk<Mt* forward, that Moses said, Rise .up, Lord, and let tiiin» eneaiies bersoattened, and let them that hate tboe flee before thee. And wb«B^it reetedfihe said, Return, O Lord, unto the many th^usanda of israel." Njiiab«rs. chap. ii. verse 6. " And his host, and those that were suaibered thereof, were fifty and four thousand and four huBdi'ed. All that were mustered of the oamp of Ephraim were a hmidtfed.-thoQsand, and eight thousand and a hundred throughout tbeir oriaicp^ and t^ey shall go forward in the third .rank." Hereiollow sepr^ral auigle verses from the Psalms, namely : Psalm46, 46 : *'Tbft God of-hosts is with us ; the God of Jacob is our refuge." *' I^ord oCWtsl bleared is the man whose dependeneo is up on thee." '^ He^p l4>rd I the Kkig will hear us, when we call upon him" *^ J«^Tab wiU give-Bright tinto his people, the Lord will, bless .his people in peace-" Ppalm 19. 14: '* Let the words of my mautht ^ud the meditation of my heart be acceptable in thy sight, O Lord, my strength and my redet^iper." And now take your fingers from your eyes, and repeat ilie followuig Psalms with devotion—Psalm 121; Psalm 67 and ^itahn-Ol—combined with the last verse of the 90th Psalm, and repeat the-last verse of the 91st Psalm twice. Have you strictly eomplM with all the instructions in the mighty protection of God, and yon ^may proceed securely and without fear, for no evil will befall yoa, and neither robbers nor murderers will attack you.

Here is another mysterious means of protection for travelers fiir-nished by this author, but-in a different manner. If yon should see, says Ramban, in a dangerous locality, (for example, in forest, or wilderness.) heathens, robbers, or hostile troops approaching you, stand suddenly still, make a circle around you, and repeat from Kxodus, chap. xi. verse 8: *' And all these thy servants shall come down unto me, and bow themselves unto me, saying, Get thee out, and all the people that follow thee, and after that.I will go out."

ASTROLOGICAL INFLUENCE UPON MAN

—AND—

MAGICAL. CURES

OF THB

OLD HEBREWS.

From Dr. Gideon Br^hee's work: " The Transcendental. Maggie and Magical

Healing Art in the Talmud." Vienna : 1850.]

AErrBOIiOOICAIi INIXTTENOES.

Thst the Gosinos constitutes an organic whole, whose 8q;>arate parts ^»arate upon and in opposition to each other, was well known to tii« ancients. Man, as the highest individuality on the earth, which served the ancients as the centre of the universe,

• refleets in his being as a microcosm, the macrocosm. The book of Jeziro (a division of the Talmud), accordingly parallelizes three factors of the Cosmos, namely, the earth, tima and man,

> eorresponding with the cardinal numbers and the elements of

- words (lett«»). Ja that place it is said: Three principal letters, Atoph, Mem, Schin, eorrespond in the earth with air, water and fire; in man with the breast, belly and head; in the year with

- mild temperature, cold and heat. The seven compound letters, Beth, Gimmel, Daleth, Khaf, Pe, Besch and Tau corrrespond

^ in the earth with Saturn, Jupiter, Mars, Bun, Venus, Mercury and Moon; in man with wisdom, riches, dominionrlife, amativeness,

' blessing of children and peace; in the year to Saturday, Thursday, Tuesday, Sunday, Friday, Wednesday and Monday. The remaining twelve simple letters correspond in the world with ^es, the Bull, the Twins, the Crab, the Lion, the Yii^in, the Balance, the Scorpion, the Bowman, the Goat, the Waterman, the

• Fishes; in man, the organs of sight, hearing, smelling, speaking, . tasting, copulating, to put things in motion (the hands), to feel

anger, to laugh, and to sleep; and in the year to the twelve months. The Tali with the boundary of the earth, the book of Jeziro states further, is like unto a king upon his throne. The spheres of the years is like a king in the country; the heart of

- man is like unto a king in battle.

The Tali, the ecliptic, and the heart, are the points of concentration and digression of the primum mevens of the Makro and Microcosm. The Tali, already mentioned, is declared by all the ancients, and among others by Babbi Jehuda Hallawi, to be the Dragon known in astronomy which the Arabs call Bashar. (The supposition is that it is the eccentric orbit of the moon against the orbit of the sun.) The Gymnosdphists termed the distance of the moon at the point of her intersection in the ecliptic, Fatona Chandera: ** The offended dragon" which, however, seems impossible, for the book of Jeciro gives the Tali as the primum movens of the whole universe. It would be more reasonable to understand by it an assiuned tone outside of the zodiac, on which account it appears like a king upon a throne who holds all the threads of the combined kingdom in his hands. Accordingly the Tali can be nothing else thfi^ the world serpent Beschat (Adischen Wasughl) of the ancient Hindoos, which served them as a symbol of the Divine protection and of eternity.

We have much less to do with the question how man as the Microcosm, through his spiritual powers, which he can bring into action through his will and through the mighty word operates on the whole universe, than with the phj^sical and especially with the magical influence of the whole universe upon man as the part of nature.

Even Babbi Jehuda Haleni calls attention to the wonderful phenomenon that even the elemente and powers of nature which contribute to the maintenance of the human oiganism which man receives within himself, transforms and assimilates io reproduce the wasted particles of his body, and by which ha preserves his corporeal integrity, that even these elemente after a cwtain cycle of years, will exercise on their part an iniml<^l and destrujO-tive influence upon the human oi^anization, Until man dissolves through an individual death, and he returns agiMn unto the elemente and chemistry of the general matter of ii'ature. Admitting this constant struggle of man with surroundiog/naiure, the book of Jeziro compares as already steted, the heart, as the fountain of life, to a king in battle, who in the beginning overpowers and subdues his enemies, but who notwithstanding, succumbs to the strife in the end.

That the whole universe, the sun, the moon, and the rest of the planete and heavenly bodies exercise a certain influence upon the earth, and consequently upon man as a part of it, and thus produce many and diversified effects, was no unconunon conclusion on the part of the anciente, for they were led to these conclusions by obvious visions and appearances, and they were oompelled t^ discover the sidereal influences by close observation. The moon, especially, with her periods of twenty-seven and twenty-eight days, made her influence upon man and his condition felt in an unmistekable manner. Among these may be classed, menstruation in women, the different phases of worm diseases according to the different phases of the moot), the increase and decrease of

I I " > I ..II.

certain;^utaBeous diseases, etc., after these phases; the influence of the moon upon certain bodily diseases. Beil mentions, that the indfluence of the moon in causing dysentery has been recog-nizecL by many eminent physicians, who, it is said, have observed that the attacks of dysentery are more frequent in new moon and full riioon than at any other periods. Others declare that I>estilence is miich more severe at the time of new moon. The Brahinins also give warning against the new moon. Kant says: "It is A strong argument in favor of the hypothesis, that the moon influences diseases, from the fact that the deaths from fever in Bengal were greatly multiplied during an eclipse of the sun, et6k, because the attraction of the moon at this time unites with tkat of the sun, whose power to operate upon bodies on the earth ha» been established beyond a cavil.*' Finally, belong in this place the critical days, and the moon's power of attraction upon travelers by night.

The influence of the light of the sun and the moon upon humanity must have been evident in the earliest perio«| and it was soon admitted that it affected mightily both the well-being of man, and his frame of mind, as well as the exhibitions of the various temperan^pnts. This knowledge was extended by observation of local diseases during the different seasons of the year and the changes in the weather, the beneficial effect of the rays of the sua in {minful and diseased parts of the body, and the in-fluenc«^of daytime upon births and deaths. Acknowledging the injurious effects of the sun and moon, the Psalmist says: *' The sun will not harmi by day, neither the moon by night." The Talmud ascribes healing powers to th e sun. Abail says :The prophet speaks of the healing sun, for the rays of the sun possess healing powers.' The Talmud says: ** God hung a precious stone around the neck of Abraham; all they that were sick and gazed thereon became well." But after Abraham died, God took the precious stone and hung it up in the sphere of the sun.

But the Ancients also recognized a physical influence of the rest of the planets and the whole host of stars upon man. The belief that the heavenly bodi^ were gifted with life, and that they with being endowed with higher powers, could exercise an influence upon man by means of mysterious magical influences could regulate his temperament, his disposition and his term of life, was spread from the Ganges to the Tiber and to the pillars of Hercules. The Talmud likewise teaches this astrological faith, with this difference, that the Israelite is placed under the immediate guidance of God, and notwithstanding the iron astrological necessity and predestination, concedes the possibility, that through the omnipotence of God good may be brought about in spite of the constellations. This is expressed in the Talmud by the words; "The Israelite has no constellation." Kabbi Joham successfully establishes this fact against Babbi Ghanina, who asserts that, "Wisdom and riches are the gifts of the constella-

Uoos;" tQV sa^s BabbI Joham, it is r^oordQ4 in Jeremiah 10, 2;

»■ n il ■ III! I ^

" Be not afraid of the heavenly signs as the Heathens who fear them." Bab says: Abraham spake before God: Lord of the earth! shall my servcmt be my heir ? €rOd said: No, thy son shall be thy heir. Abraham cmswered: My horoscope has shown * me that I shall be childless. Then spake God and said: Get thee away from thy astrology, the Israelite is not subjected to the constellations.

On the writing table of Babbi Jeheschna was f oimd wril^ben says the Talmud; " Whoever is bom on Sunday will be distinguished -above others." Upon this Babbi Asche says: Both Dime bar Kakustha and I were bom on a Sunday; I became the principal of a school, and he became a captain of robbers.- Light and darkness were created on the Sabbath. He who is bom on Monday -will always be a passionate man, for on this day the waters were divided. Whoever is bom on Tuesday will become rich and -given 1R> pleasure; on this day all herbs were created. Whoever is bom on Wednesday will be wise and happy: on this day the * stars of the firmament were created. He who is bom on Thursday will be instantly employed in works of love.' Whoever is • bom on Friday will become active in good works. Whoever is bom on the Sabbath will also die on the Sabbath, because the Sabbath was desecrated on his account. Baba, the Babbi Schila' adds: He will be called holy. Ohancna said to his pupils: Gt> to the son of Levi, and say: Not the constellation of the day has an influence but the stars of the hour of birth. He that is bom under the influence of the sun is gifted with beauty, eats and drinks of his own possessions, but his secrets will become known; -should he become a thief, he will be unlucky. If any one is bOm under the influence of Venus, he will become rich and voluptuous, because the (flre) of love is bom in him. He who is bom under the influence of Mercury will become enlightened and prudent, because Mercury is the secretary of the sun. He who is bom under the influence of the moon will learn to bear hardships. ■ He builds and moves in, moves in and builds, eats and drinks of the possessions of the stranger; his secrets remain hidden, and as a thief he will be fortunate: he who is bom under Mercury will find all his plans perverted and defeated. The plans of others against him, however, will also be defeated: Whoever Is bom under the influence of Jupiter will become a just man. He who is bom under the influence of Mars will be- ' come a shedder of blood. Babbi Asche asserts this. He will either become a robber or a butcher. Abam adds, or a judge.

We observe that the Talmud regards the sidereal nature of mail as a hypo-tatical being of itself. This siderealism, pre-existing in the constellation of man, he denominates Masol. The most distinguished persons were their own star, and thus, according to the Talmud, the star of the field-general Sisra was called Meroz. Judges 6, 23. The siderealism of the proselytes was present at Sinai.

JJpoQ thQ 90Qste}Mon, sa^s BabSi depend—t^^ bl^gsin^ o(

children, longevity, success in life. Job cursed hl& constellations.. Since the fate of man Is fixed beforehand by the constellation, no injury can take effect upon him, neither can an accidental death come upon him. If, therefore, a man meet serpents or scorpions by which he is attacked, if he destrpys them, then let him be assured that they were predestined to be destroyed by him, although he may regard the act as a miracle.

Beings who are bom under the same constellation stand in close relation and magical sympathy with each other. The Talmud even sets up a problem from these premises as to whether such persons have the same marks, as moles, for instance.

The conjimction of the planets, eclipse of the sun and moon, exercise a great influence upon vegetables and upon man. Samuel teaches when the spring equinox happens upon the hour of Jupiter, the strength of the fruit tree will be broken. Should the winter solstice fall upon the hour of Jupiter, then the grain will wither; but with this the new moon must also fall upon the hour of Jupiter or the moon. The first hour of Saturday evening (between six and seven o'clock) is that of Mercury. The second is that of the Moon. The third that of Saturn. The fourth that of Jupiter. The fifth that of Mars. The sixth that of the Sun. The seventh that of Venus. The eighth hour, again, is that of Mercury, etc.

The Babbis teach: That an eclipse of the sun is an evil sign for all people. It is as if a king prepared a feast for his subjects, and placed before them a brilliant light; should he be angry with his subjects, however, he commands bis serviuits to remove the light; in order that they might be in darkness. Babbl Meir taught, that eclipses of the heavenly bodies were an evil sign, for the Israelites especially, because they were accustomed to misfortune. If the master enters the school with a rod in his hand, who is afraid? only he who receives daily punishment. The Babbis teach, that an eclipse of the sun is an evil sign also for the rest of the nations; an eclipse of moon for the Israelites, for they reckon their time from the moon and other nations from the sun. If the eclipse is in the East, it is an evil omen for the inhabitants of the East; if in the western heavens, then it is an evil omen for the inhabitants of the West; if in the middle of the firmament, it is a bad sign for all the inhaMtants of the earth. When the sun appears blood red it protends war. If the sun has a grayish appearance it is a sign of famine. When an eclipse occurs at sundown it is a sign that the Judgment is yet far off; if at sunrise, it is an omen of the near approach of the Judgment. According to others, these omens signify the reverse of what is stated above. A general calamity never overtakes a people in which their heavenly prince (protecting spirit) does not suffer defeat with them. If, however, Israel walks according to the will of God, it will have nothing to fear of this kind.

The Babbis teach further: On account of sin the sun will be df^|^.9Q^ wh^ the presiding judge diee^ and Is not properljr

mourned; when a young woman in a city, who is engaged, cries in vain for help when violence is offered to her; and on accoont of the simultaneous murder of two brothers. The other heavenly lights will be darkened on account of the making of counterfeit money; on account of false witness; when forcible possession is taken of a stranger's property, or when fruit trees are unnecessarily cut down.

To this belongs the dies nefasti, in r^ard to which we give the following passages from the Talmud:

Samuel teaches, that the time for blessing is Sunday, Wednesday and Friday. No man should allow himself to be bled on Monday or Thursday, for Mars says: Only he who can enjoy the savings of his parents should be bled on Monday and on Thurs* day, bscause on both these days the earthly and the heavenly courts are in session. On Tuesday a man should not be bled, because on this day Mars rules the hour. Baoht explains this in the following manner: Mars has the supervision over wars, pestilence and ail kinds of accidents. The paired (exact^ number is likewise an ominous omen, since with it the demons nave power (Pessach 110), and accidents are imminent. The order of the planets is: Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon. The order of hours in which they rule, b^ins with the creation of the heavenly lights, namely, in the first hour Wednesday (with US'between six a^d seven o'clock). In this hour Saturn rules, in the second Jupiter; in the third, Mars, etc., thus seven planets in- seven hours. This cycle continues forever. According to this order we find that the planets rule in the first hour of each night in the following order; Mercury, Jupiter, Yenus, Saturn, S\m, Moon, Mars, namely, in the first hour at the dose of Sunday. Mercury, the first hour-of ttie night on Monday; Jupiter, etc. According to this order, in the first hours of the week days ai-e ruled further by the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn.. The first hour, on Sunday morning is ruled by the sun; the flfrst hour on Monday by the moon, and Tuesdjay morning by Mars. Mars will rule again on the same day in the eighth hour, a direct hour. On other days his rule will not occur on a direct hour, but only during the night when it is not customary to be bled. Upon the remark of the Talmud that Mars rules in a direct hour on Friday, Baschi says: In the first hour on Friday Venus rules. This planet is followed in regular order by Mercury, Moon, Saturn, Jupiter and Mars. The last rules also in the sixth hour, upon follows the answer, that on Saturday many people are in the habit of being bled, and " God protects the simple."

Samuel teaches further, that he who is the fourth, fourteenth, or twenty-fourth, cannot be bled with safety, that is, on a Wednesday fourth, fourteenth and twenty-fourth of the month. So likewise on a fourth, which has no four after it, that is, on a Wednesday after which no four days will intervene until new ixl90n. At new moon, ^^d tixre^ days thereafter, bleeding i^

enemrating; on the third day after new moon it is known to be dangerous.

OF MAGICAL REMEDIES IN GENERAL.

As in the ancient world diseases were regarded as the work of the angry gods and malicious demons, so there were, as in the present day by nations In a state of nature, but few magical remedies employed to secure the assistance of demons or to render them harmless.

Sanchuniaton declares that the children of the Kabirists could heal the yenomous bite by their songs. The Brahmins regarded diseases as a punishment for sins committed in the present life or in earlier life. The cures consisted of expiation through prayer, alms, exorcisms, but also rational means. The Vedas contain hymns and prayers, to which magical powers are ascribed, and on this account they are used, without understanding them, as forms of exorcism. All diseases, says the Brahmin, are the result of evil demons, and can only be healed by purification, through sorcery. Ormiizd awakened the great prophet Horn, from whom all the magicians originated. He healed all diseases through the word of Ormuzd and by a plant that bears his name. Many cures, it is said in the ten books, are brought about by means of trees and herbs, others through the agency of the knife, others through the world, but perfect cures result only through the Divine Word. Even if the old Greeks cured with natural means, the common people still believed that a rapid convalesence was obtained through magical formulas, songs and incantations. The medical heroes of the Grecian primitive world were at the same time poets, lawgivers, generals and astronomers.

Of the cures of spiritual men and prophets we have already spoken. The prophets were unanimous in applying natural means prayer and blessing. Babbi Jitzchak said: Four things destroy the evil passions of man, namely, alms, prayer, change of name, and repentance. According to other authors, also, change of

Elace. Josephus writes in reference to king Chiskia, God gave im the power, through fervent adjurations, to reconcile the Deity, and to cast out the evil spirits which are the cause of evil diseases; and this method of healing, continues Josephus, is the prevailing one among us at the present day. Josephus adds: I was an eye witness to a cure which the prophet Eleazar, in the presence of the Emperor Vespasian, performed upon a man possessed of demons. He made use of a root that was recommended by King Solomon as being effectual against demoniacal disease, when the root was inserted into the nose of the patient, at the same time pronouncing the name of Solomon and the magical formula which this king taught. The Gnostics herein followed the example of the prophets. The theosophical-medical sect of the Escucans sought out the power of roots, herbs mid

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stones for healing purposes, and at the same time attempted to heal diseases by living a devout life and by a total surrender of themselves into the idea of God, and by this means they also sought to perform wonders. The substantial word of God, which, as a mark of preference is called the Angel, the Monas, World of Light, Bread of Life, First Bom of all Creatures, the Physician of all diseases, lives in the Epopts and causes them to partake of the Divine nature, so that they may heal diseases and perform wonders of all kinds. The magical Logos, who derives his analogy or origin from the exalted and holy word Oum of the Brahmins, we find again in the Book of Jeriza, where we read (1, 8): "One, the Spirit of the Living God, voice and Spirit and Word." "And this is the Holy Spirit.'* TheDivine number, the Divine Word, the Divine Scriptures, says Babbi Jehuda Halcive, -in his illustration of the Book Jezira, is one and the same with the reality. That which God thinks and wills has at the same time reality. Only man makes a distinction between the will and the act; with God these two are identical. Babbi Jehudah Halewi continues: " We can form some conception of this when we, in thinking of and pronouncing a name, at the same time form an image of the*subject named in our minds. Among the languages and writings this peculiarity may be noticed, that some specify the existence of things particularly, while others do so in a general manner. The holy language, however, with which God called the universe into being, demonstrates the prime existence of all things with the utmost deiiniteness. Whoever, therefore, is acquainted with the original signification of the scriptures, and grasps with pure thought the existence of the thing intended, he can, in accordance with his thoughts and his will, will the things into being. Thorough knowledge of the holy word and of the transposition of its letters may, as the Talmud says, enable man to perform wonders and even create things. Babbi Jonathan says: "The time will come when the pious will bring the dead to life." Baha says: " If the pious desire to do so, they can create a world." It is reported of this Babbi th9>t he created a man, and of the Babbis Chanina and Oschaja, that they were occupied every Friday with the book of Jezira, and that they created a fatted calf which they consumed. Gechasie caused the golden image of the bull to speak, by imprinting upon his lips a "name." Solomon gave to Benajahn ben Jehojada a chain and a seal upon both of which he engraved a "name" with which to bind the demon king Asmedi. Of Bezalel, the builder of the temple tent in the wilderness, it is said: "He understood the transposition of letters by which heaven and earth were created." Abischai uttered a holy name, and thereby suspended David between heaven and earth.

The word which expresses the being of the prototypes and the idea of the intelligentia may operate through these through the whole chain of being down to the most minute, causing changes, reYQrses and new creations, and may also conquer demons.

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" Babbi Chanina bar Papi was required by a matron who became enamored of him, to fulfil her amorous desires. He uttered something, and his body was covered with scabs and boils. She also did something and he became whole; then he fled and concealed himself," etc.

But since there are holy words, whose literal ideas and their transpositions are countless modifications of existence, so there are also unholy words which give the prototypes of the dark side of the spirit world. And now, if the profane use of the holy name is forbidden upon pain of losing future happiness, so the use of unholy names, which Abraham transmitted to the^children of his concubines is the most terrible, because they lead to the sins of idolatry, through which man acquires evil principles and becomes possessed of demons^

The Talmud, in general, forbids sorcery, heathen superstition and heathen usag^. To these belong the changing of wounds and injtiries, wit^ whichj notwithstanding the exor<38m» a verse of the Bible was made use of; the charming of snakes and scorpions. The following usages especially, were given as being heathenish. 1. To suspend the egg of a grasshopper on the ear to cure earache. 2. To carry the tooth of a fox to promote sleep; the tooth of a dead fox was used to prevent drowsiness, and the tooth of a living fox caused sleep. 3. The bearing of a splinter from a gallows, to cure a wound caused by iron. 4. The proverb, *'Good fortune! and be notweary day nor night," probably a saying to obtain good luck. ** Gad means luck, and it is the name of the idol Belus (Isaiah 65, llj. 5. In order to obtain good luck the man assumes the name oi the woman, and the woman the name of the man. 6. The saying, ** Be strong, O my barrels!" to increase the wine blessing—Dan is the name of an idol. (Amos 8, 14.) 7. To have luck, people call to the male raven: "ShriekT* and to the female raven: **Croak!" and turn unto me your tail for luck. 8. If any one says: •• Kill this cock for he crows late in the evening, or kill this hen, for she crows like a cock." 9. I drink and leave some over; I drink and leave some over (so that the wine may increase.) 10. Whoever dashes the shells of eggs against the wall (out of which the young chickens have already crept, so that they may not die.) 11. He who stirs in a crock before the young chickens for the same purpose. 12. Whoever, for the same purpose dances before the chickens and counts seventy-one chickens. 13. Dancing during the preparation of a meal. To command silence during the boiling of the lentil. To cry out during the boiling of grain. To urinate before the pot to facilitate cooking.

Rabbi Acha says: Before bleeding we should repeat the following prayer: May It be thy will, O Lord! that this healing operation may Hasten my convalescence, etc., for no one should seek the assistance of the physician, but should look for a return of health only to God. To this Alias objects, because Babbl

Jtecbmael teotCb^ei ana bocnuee be deduce firom Ui« Thosa (Ss*

odus 21, 19), The physician shall have an unconditional right to heal. The Talmud not only adopts this view of Alaie*8 but it forbade to dwell in a place where no physician could be met with. If again, on the other hand, we read in the Talmud that King Ohiskia, suffered the Book of Healing to be destroyed, and for this act was praised by the Babbis, then that book, as is supposed by, Maimonldes, contained simply superstitious astrological and idolatrous remedies, which the pious king sought to consign to oblivion, of which, however, a large portion found their way into the hands of the people, and in time also became a oommoii benefit to the more enlightened.

OF THE MAGICAL CURES IN PARTICULAR.

1.—-HEAIiINa BX AHUIiETS.

Th amulet Kamea was used as a remedy against diseases and especially against sorcery. This amulet was either a written parchment, properly called Pitka, or a small bundle of plants. The words written on the amulet were of a diversified character; among the contents, however, were to be found verses from the Bible. Proof ♦*♦ is called an amulet, since cures have been effected through it three times, whether it was written or whether it consisted of roots. In reference to the Sabbath (whether or not it might be worn on that day or not), it must still be regarded as reliable, because it was made and perfected by a oonnolBseur. An amulet may prove effectual in healing a human being, while it is of no effect in the case of an animal, because in man the constellation operates in conjunction with the amulet. If it is expected to be effectual, it must have reference to the name and number of the demon. Thus, for example, the demons of the caper-tree are called spirits; of a service-tree, Schedim; in the gardens, Bispe. At the caper-tree not less than sixty Schedim congregate, and the amulet must therefore have reference to this number.

A string made of the seeds of the madder was hung upon children as a protection against certain diseases. The nurse of Abbaii taught him : Three grains will check the disease, five will cure, and seven will prove effectual against sorcery. Babbi Acha bar Jacob remarks: The last is true only when the bewitched person is not exposed to the light of the sun or mo«n, or to rain, and when he does not hear- the ringing of iron, the crowing of the cock, or the sound of footsteps. Babbi Nachmann bar Jits5«

chak says that this remedy was already forgotten In bis time.

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2.—HEAIiINa BY Ghabms.

The mirse of Abbaii taught him: "All numbering (naming ?) should be done in the name of the mother (N. son of B.), and all external passages must be made on the left side of the body. Abbaii 0ays fitrther: If the number is fixed it should be strictly . adhered to without deviation; if the number is not fixed, it is forty^one.

As anti-heathenish customs the four following things are allowed: .1. To place the splinter of a mulberry-tree or fragments of glass into the pot, in order to make the mess boil more readily. (The Babbis, however, forbade the fragment of glass on account of the danger of swallowing in with the food.) 2. The drinking toast: Wine and life cheer the Babbis! Babbi Akiba repeated this toast with every vessel of wine used at the marriage feast of his son. Against intoxication: Anoint the palms of the hand and the soles of the feet of the drunken person with a mixture of oil and salt, and say: As the ointment becomes pure, so may the senses become clean; or, lay the bung of a biorel in the water and say: As the bung becomes clean, etc.

Charm against suppuration: say for instance, Bas, Basia, Mas Masia, Kas, Kasia, Scharial and Amarlia, the angels, who came out of the land of Sodom to heal painful boils. Let the color not become redder; let it not spread further, let the seed be absorbed in the bowels. And as a mule does not propagate its species, so may this evil be not propagated in the body of N., eon of B.

Charm against small-pox: For example; Drawn sword and pointed sling. His name is not Jacob, the pain rages.

Against being possessed, as follows: Cursed, crushed and banished be the demon, by name Bar Tet, Bor Tama, etc.

Charm a^^Eiinst injury inflicted by demons of by-places: Upon the head of the lion, and in the nose of the lioness, I found the demon Bar Schirk a Panda. I threw him into a fish-bed and slew him with the jawbone of an ass.

To makeevU dreams good, three men recited certain consoling verses firom the Bible. ** Whosoever had a bad dream, should hasten in the morning, as soon as he awakens, to repeat a verse from the Bible, the coiftents of which should be favorable to him, and this must be done quickly, before a verse comes into the mind with an unfavorable meaning to him."

He that is upon the point of entering a city and fears the evil look, let him put his right thumb in his left hand, and his left thumb in his right hand, and say: I, N. N., am of the lineage of Joseph, over whom the evil eye can have no power. He makes the glance of the evU eye bftrmleaa; the tail of a fox was hun^

upoo the boree«

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3.— Bemedies and Chabms against Sorcebt.

Ben Asai says: Do not irritate your' anus while sitting down In order to obtain a passage from the bowels, tor he who does this will be attacked by sorcery, even though he were engaged in Bpain. If a man, however, has done so in a mistake, after an evacuation, let him pronounce the following charm:

'* Ye cannot approach, neither Tachimnor Tachtum, not all of you, not any of you, neither the enchantment of the sorcerer nor the charm of the sorceress."

Kabbi Chanina says: To drink one-eighth ounce of ass*s milk, which is forty days' old, is effective against the sting of a wasp; one quart against the sting of a scorpion; one-half quart against sorcery, and the drinking' of fluids that have been open and exposed.

Babbi Jochanan said : A chief among witches told me: If you meet witches you should utter the following charm: ** Hot dirt, in perforated baskets, in your mouths, ye enchanting women. May your heads become bald; may the wind blow away your bread crumbs; may it scatter your spices; may the fresh saffron which ye have in your hands fly away. Witches! so long as men were gracious to me, and I was careful, I came not in your midst; now I did, and you are not agreeable to me."

The Babbi taught: There are three things between which we should not pass, and so, also, that two persons walking side by side should not allow to come between them. These three things are—^a dog, a palm, and a woman. Some add also a hog, and others, a snake. Should this happen notwithstanding, what shall a man do to escape uninjured? Babbi Papi says: **Bepeat a veree from the Bible.that begins and ends with the same letters."

If women are seated facing each other on opposite sides of the street, there is no doubt that they are engaged in witchcraft. How shall a man escape them without injury ? He should avoid them and go another way. If this is not possible, then he shall take some one by the hand and pass by in his company. If there is no one at hand, he must say: "The demons of sorcery have^ already been killed by arrows. A rat Assia, Belussia, are the names of the demons. Baschi."

The Babbis teach: A man should not drink water in the night, either from a stream or from water that is standing still. Whoever does this, his blood be upon his own head, because by so doing he will render himself liable to become blind: How can we make drinking at night safe ? If there is some one present he should be awakened and addressed as follows: "I drink, water!" If you are alone, rattle with the lid of the drinking cup and;say to yourself; * * N., son of B., thy mother said to thee J: Guard thyself against Scbabriri, briri, riri, iri, ri, in a whit^ pitcher (Baschi), this is a magical charm." As the syllables ol the word Schabriri decrease, so the demon will withdraw. Tli< Targum of blindness (Genesis 19,11), in Bchabriri,

In reference to paired nnmbers, of which we have already spoken, Babbi Papa says: "Joseph, the Demon, told me that through two we kill, through tour we only inflict injury. In the number two the evil will follow, whether we have done a thing in r thift number intentionally or accidentally. In the number four only when the thing is done intentionally. If we have acci-9 dentally partaken of a meal or drank out of a paired plate or - i^tcher, number, how shall we avoid the fatal consequences ? We must take the thumb of the right hand into the left, and the thumb of the left into the right hand, and say: You and I make three. If answered, is returned: You and I make five. If we again hear the answer: You and I are six, we must again answer : You and I are seven. It happened that some one carried this on to the 101st time, until finally the demon burst with chagrin.

IPPtlCATlOli OF THE CHARMS AND THE REMEDIES.

We insert the passages oi the Talmnd which treat of the sub-• Ject, on account of their coherence, in all that extent, although ' it may not properly belong in this place, becase in several cases in the following remedies the natural cures as well as the magical charms are prescribed, and because these passages from the Talmud otherwise offer many interesting matters. They treat of proceedings again snakea and other remarkable occurrences.

He that has swallowed a snake, let him eat ivy and then walk three miles. Babbi Bime bar Asche saw a man who had swallowed a snake. Babbi Sime fell upon him like a warrior, gave him ivy and salt to eat, and then drove him three miles before him, when the snake came from him in pieces. Others state that Babbi Sime himself swallowed the snake, when the prophet Eli came in the form of a wild warrior, gave him ivy and Bait to eat, etc., etc.

If a man be bitten by a snake, let him take seventy-nine hairs from the tail of a white she-ass, tie them with a silken thread, and he that is bitten sit upon them. The she-ass must, however, have been free from Trefa (an organic disease). An official in Pumbedithat was bitten by a snake. Sow, there were found in Pumbedithat thirteen bearing white she-asses, which were opened one after another, but all were found to have been afflicted with Trefa. It was also known that in a distant part of the city there was another she-ass, and messengers were sent to bring her. But meanwhile a lion had eaten up the she-ass. Then spoke Abaii: Perhaps the snake of the Babbins have bitten him, against the bite of which there is no remedy. The pupils answered, Yes; so it is, master; for when Bab died, Babbi Jitz-seckak bar Bina prohibited the use of myrtle and palm leaves for a whole year. This officer, however, paid no attention to this prohibition.

If a soake should wind around a person, he should go into the

water and take a basket which he should hold above the head of the snake, then lower the basket in such a manner that the rim of it shall come between him and the snake (to grasp the snake with the hands would be dangerous, because it might become enraged and wound the person). When the snake is in the basket, throw it quickly into the water and hasten away.

Should anyone be pursued by an angry snaite (where the snake follows the person by scenting his tracks) he should suffer himself to be carried a short distance by a person, if any one should be present (through the stranger's foo^teps the snake will lose his tracks); if no one is with him he should spring across water or seat himself over a fountain. On the following night he should place himself upon four barrels, so that the snake cannot easily reach him, or let him rather sleep in the open air, so that it can-not come to him through the roof, then let him tie four eats to the barrels and make a noise with straw or bushes, so that the oats, when the snake comes, may fall upon her and eat her up.

Should any one be pursued by a snake, let him seek safety between two beehives.

Babbi Jochanan says: The root-drink described in the Mischna, consists of Alexandrian gum, pulverized alum and fine saffron, each of the weight of a Sus (a small coin). To oure jaundice two of them are taken in beer.

The following remedies are also recommended in cases of female weakness: Take the tops of three Persian onions, boil them in wine and let the woman drink of it, .at the same time saying to her: Becover from thy sickness!

Another remedy: Take a handful of caraway, a handful of saffron, and an equal quantity of foenugrek, boil them together in wine, and let the woman drink of it, saying: Becover from thy sickness!

Another remedy: Take sixty bungs of wine barrels, soak them in water, and give the woman of the water to drink, and say to her at the same time: Becover from thy sickness I

Or, take a quantity of the growth of tendrils, boil them in wine, and let the woman drink of it, and speak to her as above.

Or, take the plant that grows beside the thorn, and bum it to ashes. The woman should carry the ashes upon her person in a linen patch in the summer, or in a woolen patch in the winter.

Or, dig seven holes In the ground, and bum in each of them young grape vines not over three years* growth. Let the woman take a cup into her hand^ and seat herself over the first hole and drink: then rise up and seat herself upon the second hole, etc., etc. Each time speak to her: Becover, etc.

Or, anoint the lower part of her body with rose-water.

Or, take a wreath of f eath«», burn them to ashes. These ashes the patient should carry in a linen bag In the summer, and in a^ woolen bag in the winter. \

Or, open a oaak of wine expressly for heri She sboal4 drink ^, 0iuob wine. <

SIXTH AND SEVENTH 300ES OF Mg(^ 127 ■ ^

Or, take a groin of barley that was fouira in the stable of a white she-ass. If she holds this one day in her hand (the right hand), the ailment will cease for two days. If she holds, it during two days, It will cease for three days. If she holds it three days It will cease forever. According to others: if she takes one grain in her hand, etc.; if she takes two grains in her hand, etc.

5.— Magicajj Bemkdies AaAiNsr Yabious Dlsbases anb

OONDITIONS.

Abobttts —The actitee (eaglestone), rattle-snake stone-natone of retaining, remaining) was worn by women as a prevention against abortion.

BiiOOD-IiETTiNa.—^If you have eaten fish, you must not be bled on the following day. If you have been bled, you must not eat fish on the following day. On the third day both would be dangerous

The Babbis teach: After blood-letting, a man must not, on the same day, drink milk, eat cheese, onions or vegetables. If a man, however, has eaten of these things, he should mix, says Abaii, one quarter measure of vinegar, and one quarter measure of'wine, and drink it. If a motion of the bowels ensues, the evacuation should take place without and on the east side of the town, for the exhalation of such is injurious.

Diseases of the Eye. —The saliva of a first-bom on the male side (not of the female side) is effective in the cure of eye diseases.

Bab says: A degenerate eye is dangerous to life, for the vision-power of the eye is closely connected with the pericardium.

Bapid traveling impairs the sight of the eye; but it may be restored by uttering the blessing of consecration of the Sabbath on Friday evening.

Blindness. —Against blindness at night, take a string made out of the hair of an animal; tie one end of it to the foot of the patient, and the other end to the foot of a dog, and then let the children make a noise behind the dog, and say: ** Hold the dog, fool the rock." Then take seven pieces of meat from seven different houses, and let the inmates of each house hang a piece of the meat at the door-post of the patient. The dog must eat this meat In an open place. Then let the patient unbind the hair-line and let some one say; Night blindness of F., son of B., leave N., son of B., and perforate the pupil of the dog.

AaAiNsT Bat BijIndness.— -Take seven pieces of spleen from seven heifers, and lay them upon the vessel used by the physician to catch the blood when bleeding a patient. The patient must be seated In a chamber. A man must be stationed on the outside, who must say: <* Blind onel give to me that I may eat." The patient answers: *'How can I open? Come in and eat!" After eating he must br^dk the plftte or he wlU himself become bUnd.