2. (Back side)

1. (Front side) Fig. 29.

TREASURE ELEVATION AND SPIRITUAL REDEMPTION authorized (†††) dedicated and consecrated IN HIGH DOMSTIFT () AT BAMBERG ()

(3. Inside)

Optimo Successu Remissum.

Fig. 30.

THE Schemhamforas No. 1. Seu septuaginta duo Divina Nomina in lingua Hebraica, denotant semper Nomen dei sive legantur a principio fine vel a dextris aut sinistris:2 suntque ingentis virtutis.

(Front Side.)

THE Schemhamforas No. 2.

(Back Side.)

III.

SEMIPHORAS and SCHEMHAMPHORAS

OF KING SOLOMON.³

WESEL, DUISBURG AND FRANKFURT:

Printed and Published by Andrew Luppius, Licensed Bookseller in the above Cities.
1686.⁴

An Humble Prayer for the Attainment of Wisdom and Under­standing.

"For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding." —Proverbs 2:6.

"If any of you lack wisdom let him ask of God, that giveth to all men liberally, and upbraideth not." —Epistle of James 1:5.

Oh, God my Father and Lord of all goodness, who didst create all things by Thy word, and who didst prepare man in thy wisdom to rule over all creatures that were made by Thee, that he should rule over the world with holiness and righteousness, and judge with an upright heart. Give unto me that wisdom that is constantly around Thy throne, and cast me not out from among Thy children. For I am Thy servant, and the son of Thy hand-maiden, a weak creature of a short existence, and too weak in understanding, in right, and in the law. Send it down from Thy high heaven and from the throne of Thy glory that it may abide with me and labor with me, that I may know and do the things that are pleasing unto Thee. For Thy wisdom knoweth and understandeth all things, and let it lead me in my works and protect me in its glory, and my labors will be acceptable unto Thee. When I was yet in my youth I sought wisdom without fear in my prayer. I prayed for it in the temple, and will seek it to my end. My heart rejoiceth over it as when the young grapes ripen. Thou art my Father, my God, and my Shepherd, who helpest me. Thy hand created and prepared me; teach me that I may learn Thy com­mandments; open my eyes that 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 me that I may un­derstand Thy evidence. Console me again with Thy help and let the happy spirit sustain me. Thou lover of life, Thy immortal spirit is in all things. Teach me to work in a manner that is well pleasing unto Thee, for Thou art my God. Let Thy good spirit lead me in pleasant paths. With Thee is the living fountain and in Thy light we see the light. Let my goings be established, and let no unrighteousness rule over me. Teach me wholesome manners and enlighten me, for I believe Thy com­mandments. Lead me in Thy truth and teach me, for Thou art the God who helps me, and I wait daily before Thee. Let Thy countenance shine upon Thy servant and teach me to know Thy justice. Let me behold Thy glory, for Thou, Lord, art my light, and Thou wilt turn my 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 know Thee, the Lord. Lord, let my complaints come before Thee. Instruct me according to Thy word. Let my prayers come before Thee, rescue me according to Thy word. Show me Thy ways, oh, Lord, that I may walk in Thy truth. Keep my heart in singleness that I may fear Thy name. I will remember Thy name from childhood, therefore, all people will thank Thee forever and ever. Amen.

In the name of the highest, almighty Creator, I, King Solomon, hold to the interpretation of the name of (God) Semiphoras, in other words, the First 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 wor­shipped in spirit and in truth, which consists not in many and vain words, because each word and name of God is self-existent, and therefore the name and prayer must agree, and no strange name must be used un­necessarily if anything fearful or wonderful is intended to be accomplished, in order that the divine quality may pour into our soul and spirit His grace and gifts—that is the consciousness of God in His name through which he comes near and abides with those who know His name. There­fore, this name must be held in the highest honor and should be hidden from all frivolous and unworthy persons, since God says himself in Exodus: Out of all places will I come unto thee and bless thee, because thou rememberest my name. Therefore, have the Hebrew Mecubals seventy-two names for God, and named and wrote Schemhamphora, the name of seventy-two letters.

First, it must be known that the names of God cannot be taught and understood except only in the Hebrew language, neither can we pronounce them in any other dialect, as they were revealed to us through the grace 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 instill divine harmony in a certain man­ner according to the characters of his immovable 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 divine works, and whosoever will apply them properly with fear and trembling and with prayer, will be powerfully enlightened by the spirit of God — will be joined with a divine unity — will be mighty according to the will of God — that he can perform supernatural things — that he can command angels and devils — that he can bind and unbind the things of the elements, over which he may elevate himself through the power of God. Therefore, he, who has purified and improved his understanding and morals, and who, through faith, has purified his ears, so that he may without spurious alterations call upon the divine name of God, will become a house and a dwelling-place of God, and will be a partaker of divine influences, etc., etc.

On the other hand, the order of God should be known, that God makes use of other words among angels and also others among men, but the true name of God is known neither to men nor to angels, for He has re­served it and will not reveal it until His order and exhibition are fulfilled and perfected. After that the angels will have their own tongues and speech, about which we need not concern ourselves, because it is not nec­essary for us to examine them.

In the third place, all the names of God are taken by us from His works, as indicating a communication with God, or are extracted out of the divine scriptures through Kabbalistic calculation, Notaricon, and Gematria.⁵

The beginning of the name and word Semiphoras, which God the Cre­ator, Jehovah gave in Paradise, embraces three Hebrew letters, Jehovah the inscrutable Creator of the world, almighty Providence, and all-powerful strong Deity.

After this there are four parts of the earth which are the most subtle light of the spiritual world. Likewise four [triplicities of] hierarchies: 1) Seraphim, Cherubim, [and Thrones]; 2) Dominations, Powers, and Virtues; 3) [Principalities,] Archangels, and Angels; 4) Spirits and souls of persons which come before God. These parts of the world has also four angels that stand upon the four corners of heaven; they are Michael, Raphael, Gabriel, Uriel; four angels stand for the elements, namely, Seraph, Cherub, Tharsis, Ariel; four highly enlightened men full of the light of God.⁶

For the other light or part of the world is the heaven of all the stars; has four triplicities of the twelve signs, under which the Sun revolves yearly, making the change of seasons, the Spring, Summer, Fall, and Winter of birth and corruption, and changes the four elements.⁷

In the third part of the work are the elements and everything that is subordinate to them, in which is the small world, man. He again has four elements within him. Anima is in the head, per nervos; Spiritus is in the heart, and operates through the arteries; Corpus is the whole body with the veins; Genius, a spark of fire, is in the kidneys, and governs birth. He has four spiritual and strong working faculties, as facultates actiones, or spiritus, as his Animal, Vital, Natural, and Generative. The soul has inward senses, as sensum communem; in which faith takes hold as (fides) and other senses Intellectus in the brain.⁸

2. Imaginatrix, the imagination is another soul-operation or phantasie, which draws a picture of power and accomplishes all things.

3. Ratiotanatio⁹ repeats the Species on the mind on all causes and judgments, Scientia; if the soul will now turn to real reason, it will ob­tain a knowledge of all worldly wisdom.

4. Memoratrix, the memory, retains all things which pertains to the faculties and operations of the spirit, to bring an experimentum et Sensus; through agitation of the nerves the increase of the human race is effected by God. The living spirit of the heart embraces within itself four [moral] vir­tues: Justice, Temperance, Prudence, and Fortitude, and these lie in the arterial blood and connect the soul with the body. Appetitus Sensitivus; the natural spiritual action and power lies in the liver and arteries, and effect motion and attraction, support and subsistence; the proper spirit of strength and sap lies in the kidneys ... to multiply through divine perfection.

The body has four elements, namely, Spirit, Flesh, Humors, and Bones¹⁰ — four complexions or temperaments, warm, wet, [cold,] dry; attraction is produced by warmth, dryness, dampness; fel retentio¹¹ is produced by coldness and dryness; Lien Coctio¹² by warmth and wet, id est stomachus: four wet, gall, blood, mucus, and melancholia.¹³

In the fourth quarter of the world there is darkness, instituted for con­demnation in wrath and for punishment. Four princes of devils are injurious in the four elements: Samael, Azazel, Azael, Mahazael,¹⁴ four princes of devils over the four quarters of the earth, Oriens, Paymon,¹⁵ Egyn, Amayon.

The first Semiphoras is that of Adam, because he spoke with the Cre­ator in Paradise.

The second Semiphoras, because he spoke with angels and spirits.

The third, because he spoke with devils.

The fourth, because he spoke with the creatures of the four elements, the birds, the fishes, the animals, and the creeping things of the earth.

The fifth, because he spoke with inanimate objects, as herbs, seeds, trees, and all vegetation.

The sixth, because he spoke with the winds.

The seventh, because he spoke with the Sun, Moon, and stars.

By the power of the seven Semiphoras he could create and destroy all he desired.

The first Semiphoras was acknowledged by Adam, since God created him and placed him in Paradise, where he was allowed to remain only seven hours. The name is Jove, which name must be pronounced only in the greatest need, and then only with the most devout feelings toward the Creator. In this case you will find grace and sure help.

The second Semiphoras, in which Adam spoke with angels, and which gave him the expression, yeseraye, that is, God without Beginning and without End, must be pronounced when speaking with angels, and then your questions will be answered and your wishes fulfilled.

The third Semiphoras, in which Adam spoke with the spirits of the de­parted, and inquired of them, who gave him satisfactory answers upon the word, Adonay Sabaoth, cadas adonay amara; these words must be uttered when you wish to collect winds, spirits or demons, Aly, Adoy, Sabaoth, amara.

The fourth Semiphoras, Lagumen Iava, firin, Iavagellayn Lavaquiri, Lavagola, Lavatosorin, Layfialafin, Lyafaran;¹⁶ with this name he bound and unbound all animals and spirits.

The fifth Semiphoras, Lyacham, Lyalgema, Lyafaran, Lialfarab, Lebara, Lebarosin, Layararalus;¹⁷ if you wish to bind equals, as trees and seeds, you must pronounce the above words.

The sixth Semiphoras is great in might and virtue; Letamnin, Letaglogo, Letasynin, Lebaganaritin, Letarminin, Letagelogin, Lotafalosin.¹⁸ Use these when you desire the elements or winds to fulfill your wishes.

The seventh Semiphoras is great and mighty. They are the names of the Creator, which must be pronounced in the beginning of each under­taking: Eliaon yoena adonay cadas ebreel, eloy ela agiel, ayoni, Sachado,¹⁹ essuselas eloym, delion iau elynla, delia yazi Zazael, paliel man, umiel onela dilatan saday alma paneim alym, canal²⁰ dens Usami yaras calipix calfas sasna saffa saday aglata panteomel auriel arion phaneton secare panerion ys emanuel Joth Jalaph amphia, than demisrael mu all le Leazyns ala phonar aglacyel qyol²¹ paeriteron theferoym, barimel, Jael haryon²² ya apiolell echet.²³

These holy names pronounce at each time in reverence toward God, when you desire to accomplish something through the four²⁴ elements or some­thing connected therewith, and your wishes will be fulfilled, and what is to be destroyed will be destroyed, for God will be with you because you know his name.

The following is another name of Semiphoras which God gave to Moses in seven parts.

The first is, when Moses concealed himself in the mountains and spoke with God, when the fire burned in the forest without consuming it.

The second, as he spoke with the Creator on the mountain.

The third, when he divided the Red Sea, and passed through with the whole people of Israel, etc.

The fourth, when his staff was turned into a serpent which devoured the other serpents.

The fifth, are the names which were written on the forehead of Aaron.

The sixth, when he made a brazen serpent and burned the golden calf to divert pestilence from the Israelites.

The seventh, when manna fell in the wilderness and when water gushed from the rock.

In the first are the words which Moses spake as he went on the moun­tain, when he spoke to the flames of fire: Maya, Affaby, Zien, Jeramye,²⁵ yne Latebui²⁶ damaa yrsano noy lyloy Leay yly yre Eyloi Zya Lyelee, Loate, elideloy eyloy mecha²⁷ ramethy rybifassa fu aziry scihia rite Zelohabe vete hebe ede nego ramy hahabe (conoc anuhec).²⁸ If you pray this word to God devoutly your undertaking will be fulfilled without a doubt.

In the second are the words which God spake to Moses as he went on the mountain: Abtan, Abgnistan, Zoratan Juran nondieras potarte faijs²⁹ aiapeina pognij podaij³⁰ sacroficium.³¹ In these words the prophet spoke to the angels with whom the four quarters of the earth are sealed, through which the temple was founded Bosale. If you wish to pronounce these you should fast three days, be chaste and pure, and then you can perform many wonders.

In the third are words which Moses spake in order to divide the Red Sea: eua elaiie saijec holomomaati, bekahu aijalo inare asnia baene hieha ijfale malieha arnija aramebolona queleij Lineno feijano, ijoije malac habona nethee hijcere.³² If you have lost favor of your master, or if you wish to gain the good-will of some one, speak these words with fervor and humility, etc.

In the fourth are words which Moses spake when he changed his staff into a serpent: Micrato raepij sathonich petanith pistan ijttn ijer hijgarin ijgnition temgaron aijcon dunsnas castas Lacias astas ijecon cijna calbera nater facas.³³ Pronounce these names when you wish to have your desires fulfilled.

In the fifth are the written names of the forehead of Aaron as he spake with the Creator: Saday haijloes Lucas elacijns jaconi hasihaia ijeinino, sep, actitas barne lud donenij eija hiebu reu, vaha, vialia, eije. Vie haija hoij asaija salna bahia, cuci ijaija. Elenehel, na vena; setua.³⁴ The names are powerful in satisfying each request.

In the sixth are names which were written upon the staff of Moses, when he made the brazen serpent and broke the golden calf: Yane mare syam, abijl ala, uano, hija actenal tijogas ijana eloim ija nehn ijane haij ijanehu, abijaco mea.³⁵ With this name destroy all sorcery and evil. You must not pronounce it with levity in your works.

In 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 from the rock: Sadaij amara elon pheneton eloij eneij ebeoel messias ijahe vebu hejiane, ijananel elijon.³⁶ Pronounce these words when you desire to do something wonderful, or when you are in great need, and call earnestly on God, etc.

PRAYER.

Oh, thou living God; thou great, strong, mighty, holy and pure Creator full of mercy — a blessed LORD of all things; praised be thy name. I im­plore Thee, fulfill my desire. Thou canst work. Permit us to accomplish this work. Grant us thy grace and give us thy divine blessing, that we may happily fulfill this work. Thou, holy, merciful and gracious God, have mercy upon us. Thy name, Jeseraye³⁷ be adored forever and ever. 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 eternity. He who bears upon his person this name, written upon a gold plate, will never die a sudden death. Ararita — a beginning of all unity. Aben:³⁸ thou solid rock, united with the Son. Amen, etc. Thou, Lord, a true king, perfect it, etc.

The names consist of the beginning of the chapters Adonay,³⁹ which the Hebrews made use of instead of the unutterable name, Asser Eserie.

The seven mighty names may be obtained at a favorable hour and place: Comiteijon, sede aij, throtomos, sasmagata bij vl ijcos.⁴⁰

The four names of the Creator: Joat, Joua, eloij, Jeua.⁴¹ He who calls often upon God in faith and with fear, and carries with him the golden letters, will never want for an honorable subsistence and good clothing. The name which Adam uttered at the entrance to hell is mephenaij phaton. He who bears this name with him is unconquerable.

The name which God communicated to Moses on Mount Sinai, Hacedion, will put away all causes for sorrow.

The name which Joshua prayed when the Sun stood still, bachando, beltzlior, dealzhat,⁴² brings vengeance upon enemies.

The ten names of Sephiroth, I, Solomon, spoke in my prayer to God, and he gave me wisdom: Kether, Hochmah, Binach, Haesed, Geburah, Tipheret, Nezah, Hod, Jesod, Malchuth.⁴³

Now follow the ten names of God: Eheie, Jod Tetagrammaton, Tetragrammaton Elohim, El, Elohim Gibor, Eloha, Tetagrammaton Sabaoth, Elohim Sabaoth, Saday, Adonay Melech,⁴⁴ [IHVHIHVIHI, IVD HA VAV HA, and ALHIM TzBAVTh]⁴⁵ all with ten letters. [Tetragrammaton Zidkenu has nine letters, Eloha Vadahad,]⁴⁶ Tetragrammaton Vedaath⁴⁷ have eight letters. Ehoie, the self-ex­istence of God, ⁴⁸ Arerite Aser, eheie,⁴⁹ the names of God of seven letters.

Esch, used by Moses as the fire of God, Elion has five letters and they are all Hebrew characters.

Emeth, the true God, is God's seal. The explanation of the ten names of God and the ten Sephiroth, is given in Cornel Agrippa de occulta Philosophia, Lib. 3, Cap. 10.

Hacaba, the holy and adored God.

Hu, himself the power of the Deity.

Hod, Jod, a divine being.

Jah, a just God, comparing himself with man.

Inon.

Jaia, our GOD is GOD alone.⁵⁰

Jesuba, the Messiah will come in the golden age.

Jaua, he who created the light.

Isaia, with the name El, resembles the changed era (each made up of 31).

Mettatron for Sadai, each name composed of 314.

Icuru Mazpaz, both names are derived from a transposition of the name Jehova.⁵¹

Messiah is derived from a transposition of the letters in Jisma [Ismah].

Macom.

Na, the name of God, should be used in tribulation and oppression.

Oromasim, Mitrim, Araminim,⁵² signify God, [Mind,] and the Spirit. These are three princes of the world.

Pele,⁵³ he who worketh wonders, etc.

These names must be selected out of each letter constituting the work, for the accomplishment of which the help of God should be implored. Similar to a certain text, in Exodus xiv., consisting of three verses which are always written with seventy-two letters, beginning with the three words: Vajisa, Vaiauo, Vaiot,⁵⁴ which, when placed in a line, one and three, from left to right, the middle one transposed from the right to the left, as in a reverse order, constitutes one name, the seventy-two letters if which are named Schemhamphoras.

If now the divine names, El or Jah,⁵⁵ are added, there will be seventy-two names of God, each of them syllables, for it is written: My angel goeth before me, behold him, for my name is in him. These are seventy-two deacons of the five departments of heaven, there are so many nations and tongues, so many bodily functions, working with the seventy-two disciples of Christ. And this is one method which Kabbalists use in mak­ing up these names.

Another method to make the Schemhamphoras is when the three verses are written in regular order from right to left subalternatim, without selecting this method from the tables of Ziruph,⁵⁶ or as it is selected from the table Commutationem.

Vehuiah, Jeliel, Sitael, Elemiah, Mahasiah, Lelahel, Achaiah, Cahetel, Haziel, Aladiah, Laviah, Hahaiah, Jeiazel, Mebahel, Hariel, Hakamiah, Leviah, Caliel, Leuuiah, Pahaliah, Nelchael, Leiaiel, Melahel, Chahuiah, Nithhaiah, Haaiah, Jerathel, Seehiah, Reiiel, Omael, Lecabel Vasariah, Jechujah, Lehachiah, Chauakiah, Monadel, Aniel, Chaamiah, Rechael, Ihiazel, Hahahel, Michael, [Vevalieh, Ielahiah, Sealiah, Ariel, Asaliah, Mihael,] Vehuel, Daniel, Hachasiah, Imamiah, Nanael, Nithael, Mebahiah, Poiel, Nemamiah, Jeialel, Harachel, Mizrael, [Umabel,] Jahhel, Annauel, Mecheiel, Damabiah, Menkiel, Eiael, Chabuiah, Raehel, Jibamiah, Haiaiel, Mumiah.⁵⁷

In the first period of nature God was addressed by the name of Sadai Trigrammaton. In the second period of the law he bore the unutterable name of Tetragrammaton, which is spoken Adonay. In the period of grace he was called upon as Pentagrammaton effabile Jesu,⁵⁸ which is also written JESU,⁵⁹ with four letters, and JHS with three letters.

The Father gave all power to the Son, the angels received heaven, but in the name of God and Jesus, which is the first power in God. After­ward it spreads into the twelve and seven angels through which it was communicated to the twelve signs and seven planets, and consequently into all the servants and instruments of God, even to the humblest. Therefore, said Jesus: "Everything which ye ask of the Father in my name, that will he give unto you," if ye pray unto him with a pure heart and a fervent spirit, for there is no other name given to man whereby he can be saved but the name of Jesus. Amen.

OF THE BENEFIT AND USE OF THE SEMIPHORAS.

Whoever lays hold in strong faith and trust in the first Creator, must first implore the divine help and blessing, not only with the lips, but also with holy gestures and humble heart, praying fervently and contin­ually, that he may enlighten the mind, and take away from the soul all darkness of the body. For, precisely as when our souls are moved by some ordinary cause, so the soul moves all the members of the body to contribute something toward the accomplishment of a contemplated work. Therefore, the great Creator, when he is worshipped in spirit and in truth, and when no unnecessary things are asked of Him, when the prayer is devoutly preferred, will cause the lower order of creatures to yield obedience to the wishes of man, according to their state, order, and calling, for man was made in the image and likeness of God, and en­dowed with reason and working under the favor of God, he will obtain his desire through faith and wisdom : first, from the stars and from the heavens by the rational reflections of His spirit; second, by the animal kingdom, through his senses; third, by the elements, through his fourfold body.

Therefore, man binds all creatures through comparison, by calling upon the higher power, through the name and power which governs one thing, and thereafter through the lower things themselves, etc.

And now, he who desires to become master of the working of the soul, must become familiar with the order of all things, just as they are ob­tained by God in their proper state, from the highest to the lowest, through natural connections, that he may descend as if from a ladder. On this account the Heathens committed the error of worshipping the planets and fixed stars, not because they heard but because they were moved by the powers which governed them and were, at the same time, impelled thereto by the influence of their founder and creator. And in this manner, likewise, Christian nations have committed the error of pay­ing homage to departed saints and giving honor to the creature which belongs only to the Creator, and God is a jealous God and will not permit the worship of idols. The prayer of faith, therefore, in proper language, and for proper objects, is intimately related to the name of God, from which we descend by words, from one to the other, following each other out of a natural relationship, in order to accomplish something.

The son, therefore, prevails upon the father that he may support him, although the father may not do so willingly; still since he is his offspring he must calculate to maintain him. How much greater care our heavenly Father must feel for us, if we serve him in a proper manner?

He who desires the influence of the Sun, must not only direct his eyes toward it, but he must elevate his soul-power to the soul-power of the Sun, which is God himself, having previously made himself equal to God, by fasting, purification and good works, but he must also pray in the name of the intermediary, 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 luster, which he may draw to himself from heaven, and that he may be­come gifted with heavenly gifts and obtain all the desires of his heart; and as soon as he grasps the higher light and arrives at a state of perfec­tion, being gifted with supernatural intelligence, he will also obtain super­natural might and power. For this reason, without godliness, man will deny his faith in Christ, and will become unacceptable to God, therewith often falling a prey to the evil spirits against whom there is no better protection than the fear of the Lord and fervent love to God and man.

Most people who are skilled in divine works, and who possess the right to command spirits, must be worthy by nature or become worthy by education and discipline for their calling — must keep all their works secret, but may not conceal it from a true and pious person. Dignity of birth comes from station, but it is due to Saturn, the Sun, Mercury, or Mars that he is made prosperous — that he is learned in physics, metaphysics, and theology.

If one has a knowledge of God, as the first great cause, he must also acknowledge other causes or cooperative spirits, and determine what official station of dignity and honor to accord to them; and without which knowledge their presence and help cannot be enjoyed. Such honor and dignity must not be shown for the sake of the spirits but for the sake of their Lord, whose servants they are. In this manner the angels of God will encamp around those who fear and love the Lord, and, as Augustinus says: "Everything possesses a predestined angel-power." For this reason the Hebrew theologians, Mecubals, and Kabbalists, named ten principle divine names as members of God, and ten Numerationes or Zephirot, as raiment and instruments of the Creator, through which he is infused into all his creatures, according to the order of the ten Angelic and ten princely spirit-choirs, from which all things derive their power and quality.

1. The name EHEIE, aser Eheie, its number Cether elion, one Lord, is the simplest Deity, which no eye has seen, is ascribed to God the Father, gives influence through the order Seraphin haiath, heiadosch,⁶⁰ gate of holiness or of life, that transmits life to everything through Eheie. From this he flows in through primum mobile⁶¹ so that all things must exist — that the heavens must revolve every twenty-four hours. This wonderful being is called Intelligent Mettatron, that is, a prince of faces. His office is to lead others into the presence of the Sovereign, and through him God spake to Moses.

2. JAH JEHOVA, or JOD JEHOVA,⁶² his number Chochma — wisdom: The Deity full of spirit. The firstborn son through whom the Father redeemed man from his curse, is infused through the order of Cherubim, Hebrew Ophanim, of the form or Council. From these he flows into the star-bedecked heavens, and produces there many figures. Chaos⁶³ of creatures, God, Jod Tetragrammaton, through the particular Intelligence Raziel,⁶⁴ who was a representative of Adam, etc.

3. TETRAGRAMMATON ELOHIM, his number is called Binah. That is, caution or sense, and signifies pardon and rest, cheerfulness, repentance, and conversion — the great trumpet, the redemption of the world and life in time to come, is adopted to the Holy Spirit, and flows in his might through the order of Thrones, which is called Aralim⁶⁵ in Hebrew — that is, the great, strong and mighty angels, from thence through the Sphere of Saturn it gives form to the unsettled matter, whose particular Intelligence is Zaphchiel,⁶⁶ was Noah's representative, and another Intelligence Jophiel, Shem's representative, and these are the three highest and greatest Numerations, as a throne of the divine Persons, through whose commands everything takes place, and which is completed by the other seven, which, in this account are called Numerations framing,⁶⁷ etc.

4. EL, his number Haesed, that is, grace or goodness, and is called mercy, pity, great power, scepter and right hand, and flows in through order of Dominations, Hebrew Hasmalim — confers peaceable justice through the Sphere of Jupiter⁶⁸ and bestows in a general manner special In­telligence: Zadkiel, Abraham's representative.

5. ELOHIM GIBOR,⁶⁹ a strong God, who punishes the guilt of the wicked. His number is Geburah, that is, might, gravity, strength, secu­rity, judgment. He inflicts punishment through the sword and through wars. To this is added the judgment-seat of God, the girdle of the Lord, a sword and left arm; also Pachad, that is, fear before God; flows in through the order of Powers (or Potestates) Hebrew Seraphim, so named, and from thence through the Sphere of Mars, which has great wars and tribulation — moves the elements accordingly. His peculiar Intelligence Camael,⁷⁰ Samson's representative.

6. ELOHA, the God of Alchemy; his number is Tiphereth, grace, beauty, adornment, happiness, and pleasure — signifies the word of life and flows in through the order of Virtues, which in Hebrew is Malachim: This angel, through the Sphere of the Sun, gives perspicuity and life, and reveals metals. His particular Intelligence, Raphael, was the representative of Isaac and of the youthful Tobias, and Peliel⁷¹ was the representative of Jacob.

7. TETRAGRAMMATON SABAOTH, or Adonay Sabaoth, the God of Hosts. His number is Nezach, that is, triumph and victory; to him is accorded the right pillar, and signifies eternity, the justice of God, and avenger; he flows in through the Order of Principalities or in Hebrew Elohim, that is, God in the Sphere of Venus, love and justice. He produces all Vegetable growth and his peculiar Intelligence is Haniel, and the angel Cerviel⁷² is David's representative.

8. ELOHIM SABAOTH, God of Hosts, not of war or wrath, but of piety, for he has both names and goes before his hosts. His Numeration is called Hod, that is, honorable confession, ornament, and renown. To him is accorded the left pillar, and he flows in through the order of Archangels, before the gods in Sphere of Mercury, adornment, safety and unanimity, and brings forth animals; His peculiar Intelligence is Michael, the representative of Solomon.⁷³

9. SADAI, the Almighty, who does all things abundantly, and Elhay, that is, the living God. His Numeration is called Jesod, that is, a foundation, and is denominated good sense, redemption and rest. He flows in through the order of Angels, in Hebrew Cherubim in the Sphere of the Moon, to increase and decrease all things, supports and contributes the genius of man: his Intelligence Gabriel,⁷⁴ a representative of Joseph, Joshua, and Daniel.

10. ADONAY MELECH, that is, a Lord and King. His Numeration is called Malchuth, that is, a kingdom and dominion, and is termed the Church and house of God, and the door flows in through the Order of Animastic viz. of the believing soul — in Hebrew Issim — the life of princes, and they are inferior to the hierarchy. They afford information to the chil­dren of men, of the wonderful things of knowledge, guard them against prophesies; and the Soul of the Messiah, or according to others the Intelligence Metatron,⁷⁵ which is called the First Creature — the Soul of the World, is the representative of Moses, the fountain of all life.

Therefore, all the names of God and the ten Sephirot, are embraced in the Archetypum (Archetype).

In the intelligible world⁷⁶ are included the nine choirs of the angels, or according to Dionysius, the ten blessed orders:

1. Seraphim; 2. Cherubim; 3. Thrones; 4. Dominations; 5. Powers; 6. Virtues; 7. Principalities; 8. Archangels; 9. Angels; and 10. Blessed Souls.⁷⁷

The Hebrews, thus call them: Haioth ha-Kados, Ophanim, Aralim, Hasmalim, Seraphim, Malachim, Elohim, Ben Elohim, Cheru­bim, Issim.⁷⁸

The ten presiding angels are: Metatron, Jophiel, Zaphkiel, Zadkiel, Camael, Raphael, Haniel, Michael, Gabriel, The soul of the Messiah.⁷⁹

The Nine Choirs of Angels divide Theology into Three Hierarchies.

In the first hierarchy are the Seraphim, Cherubim and Thrones. These more than celestial spirits are called gods, or the sons of the gods, because they continually behold the order of divine providence. Being foremost in the goodness of God, they praise Him unceasingly and pray for us. The second in the being of God, according to form, and the third, in the wisdom of God, stand continually before God.

In the middle hierarchy are the Dominations, Powers, Virtues, as spirits of intelligence, to rule the whole world. The first command what the others perform. The second prevent that which interferes with the laws of God. The third oversee the heavens and occasionally perform great wonders. These six orders of spirits are never sent upon the earth.

In the lower hierarchy are the Principalities, Archangels, and Angels, which are ministering spirits to oversee earthly affairs.

The first, in general, provide for princes and magistrates, and care for kingdoms and countries, each in his own especial sphere, as Moses declares in his song, Deut. 32:8: "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel." And Daniel says, chap. x. 13: "But the prince of the kingdom of Persia withstood me twenty-one days. And Jesus Sirach bears witness, that each nation has its angel as a director. Therefore did the Romans at all times invite the angel of their country. 2. The second are engaged in divine affairs, institute and regulate the worship of God among all men, and present the prayers, offerings and piety of men to God; 3. The third order all things of minor importance, and each one is appointed as a pro­tector to every man.

For this reason the fourth hierarchy are added to the former as the souls of heavenly bodies (Animae Corporum Colestium), the souls of Heroes, (or demigods) and of the Martyrs.⁸⁰ They first control the light, and the influence of the strong, so that their power may proceed from God to the lower regions. The second are the chosen souls of the redeemed. The third are the souls of the innocent martyrs and followers of God, who offered up their lives, amid pain and suffering, out of love to God.

Since God the Father gave to the Son, our Mediator, Savior, and Re­deemer, all power in heaven and on earth, and the angels of the great name of God and Jesus, which is the first might in God, it flows, accord­ingly, into the twelve angels and twelve signs, through which it spreads into the seven planets, and, as a natural consequence, into all other servants and instruments of God, until it penetrates into the lower regions, so that even an insignificant herb may develop a peculiar power, even if it is de­cayed, and so the angel of man appears before God at all times bearing his prayers into his presence.

Without the name of Jesus the old Hebrew Kabbalists can accomplish nothing in the present day, with old arts as they were used by the Fath­ers. Therefore, it is, that all creatures fear and honor him. All men who believe in him are enlightened through his brightness, our souls are united with him, and the divine power emanating from him is communi­cated to us.

OF THE MOVEMENT OF THE HEAVENLY POWERS.

The first course in Mundo Coelesti watches day and night. Primum Mobile Rechet Hagallalim. It continues from morning until night. From these the Heathens divided the angels into thirty-three orders. The first great light, communicates light, life and station out of the first course, and opposes others in the Sphaera Zodiaci, causes summer and winter, the spring of all the things of the elements: Hebrew Masloth, goes from evening to morning according to the twelve signs of the heavens.

But even if all things have their existence from God, the great First Cause, we should not despise other causes, according to changes in time, in the year, in the month, day and hour, neither should we regard these causes exclusively, and forget God, for in this manner heathen idolatry was instituted. For this reason God does not regard time, because it robs him of his honor. For the heathens experienced that the heavenly spirits were not united with their bodies, as our souls are united with our bodies, but they could rejoice in the presence of God, 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 upon them. Very often the Jews turned away from God and worshipped the host of heaven, and therefore the wrath of God was kindled against them. But on account of the order of all things, God has set them before us as his instruments, 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, according to their station, not as gods but as creatures, which he has appointed as twelve princes over the twelve gates of heaven, 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 them. Thus it is written in Revelations, that the stones in our heavenly city are planted in the ground, or that the Church of Christ is represented by the twelve names of the Apostles, including twelve angels and of them the name of Jesus, who received all the power of the Father, so that the heavens will receive what the angels give to them according to the will of God. If then an Intelligentia is ascribed to each heaven, each star and department of heaven must have a distinct and separate power and influence and, there­fore, must also have a distinct Intelligentiam. Therefore, there are twelve princes of angels, who represent the twelve signs of the Zodiac, and thirty-six, who represent so many Decuriis, and seventy-two angels, who represent so many Quinariis of heaven, of the seventy-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 Triplicitatibus of the twelve signs of the Zodiac and the four elements.

All of these have their names and signs which the philosophers used in their works, signs, images, clothes, mirrors, rings, cards, wax-figures, as if they had a sun-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 four parts of the air and earth — of the daytime several Diurnos, several Nocturnos, several Meridianos,⁸¹ not that they are subordinate to the influence of the stars as the body which they represent, but that they are more nearly related to the star-body-kind-time than others, otherwise they might be everywhere, as each human being has three angels, for God has ordained that each human being shall have his good angel as a protector, who also strengthens the spirit and urges and exhorts us to what is good and commendable, that we may fly from what is fati malignitatem.⁸² 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 preference, 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 destruction. The angel and his impulses come from the stars. In the third place are the Genii of man who govern birth, and are joined to each perfection in man. These are recognized from the star which is the Lord of the births. The Chaldeans seek this Genium in the Sun and Moon. Astron­omers would have the good Genium out of the eleventh house, which, on this account, they call bonum Genium. The evil one out of the sixth 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 fire." For experience teaches us, 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.⁸³ 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, and our time of life will be extended.

Moreover, God has endowed man with a divine character, through the number Phahad — the left-hand sword of God, through which man be­comes a curse to all creatures. And then again he has another character in the number of God, Hesed — the right and scepter of God, through which he finds favor in the sight of God and all his creatures.⁸⁴ An evil conscience is the judge of men, but a good conscience is his happiness. Therefore, through the other divine numbers, and through the angels and stars a man becomes impressed with signs and characters of conscience, which causes him to be happy at one time and unhappy at another.

On this account, if a man has committed murder, theft, or any other act which his conscience condemns, he can be brought to a confession of his guilt through persistent calling upon the name of God, for his conscience will then give him no rest until he returns what he has stolen, or until he has suffered the punishment due to his crime. Therefore, in the name of the Father, Son, and Holy Spirit, take three small pieces of wood from the door-sill over which the thief passed in leaving the place where he committed the theft, place them within a wagon-wheel, and then through the hub of the wheel say the following words: "I pray thee, thou Holy Trinity, that thou mayest cause A, who stole from me B, a, C, to have no rest or peace until he again restores me that which he has stolen." Turn the wheel round three times and replace it again on the wagon. Never­theless, all pious Christians, who have any regard for their future happiness, should carefully avoid all superstitious matters and should beware of using the holy name of God unworthily, holding it in the greatest rev­erence lest they bring upon themselves eternal punishment. If a man knows himself and realizes that he is created in the image and likeness of God, he will acknowledge God the Creator before all things, and afterward the world and all its creatures. From the high spirits, angels, and the heavens, he has his portion, and from the elements, animals, vegeta­tion, and stones, he has within himself everything that he desires to ob­tain.

If a man knows how to appropriate the particular place, time, order, bulk, proportion, and mental organization of any one, he can attract and draw them, just as a magnet attracts iron: but he must first be prepared, just as the magnet must be fashioned by the file and charged with elec­tricity. To this end the soul must first be purified, and dedicated to God through faith; a pure heart and constant joy in the spirit are requisites. He must possess love to God and his fellow-man, and then he may arrive at a perfect state and become like unto the Son of God. He will become united with God, and will once more be like him. It is not given to angels nor to any creature to unite with God, but only to man, and he may become his son; and when this takes place, so that he overcomes himself, he overcomes and can draw to him all other creatures and command their obedience.

But our spirit, word, and act, have no power in magic and knowledge, if they are not everywhere strengthened by the word of God, which we should hear often. We must pray to God without ceasing, live a sober, temperate, and unstained life; we must live in a continual state of repent­ance, give alms and help the poor, for Christ has not said in vain: "Make unto you friends with the unrighteous Mammon, so that he will receive you into eternal habitations," that is, apply your wealth and abundance to the support of the poor, that they may receive their daily bread from you and be satisfied. Christ says: "What ye have done unto the least of mine, that have ye also done unto me." These are the friends that will lead us to a divine abode in heaven, where we shall receive a thousandfold and life eternal. On the other hand there are others who will be rejected. For Christ also says: "I was hungry and thirsty and ye gave me no meat and drink, depart from me ye workers of iniquity, into outer darkness."

Therefore, by fasting, praying, giving alms, preparing the souls of the believing for the temple, we may become co-heirs of heavenly gifts, which the Most High will confer upon us in this life if we know how to use them properly.

Since all things have their life and being from God, so the proper name of everything was taken from the being of that thing, and all things de­rive an influence from the Creator if they have been appropriately named, for as God brings forth all things through the influence of heaven and the operation of the planets, even so the names of all things have been given in accordance with some quality of the thing named by him who counts the stars. And thus God led all creatures to Adam in order to have them named, and their names indicated some peculiar quality or part possessed by each. Therefore, each name that has a meaning, shows by comparison with the heavenly influence an inherent qualification of the object, al­though it is frequently changed. When, however, both meanings of the name harmonize, then the will-power and natural power become identi­cal. Moreover, the celestial office to which man is ordained by God, endows him with power to confer life, and tells him what to encourage, what to elevate, what to suppress in his cause Sphaera, and to perform wonderful works with full devotion toward God, etc.

What Man Receives from the Order of Angels.

Man becomes strengthened with wonderful power through the order of angels, so that he declares the divine will.

From the Seraphim, that we cling with fervent love.

From the Cherubim, enlightenment of the mind, power, and wisdom over the exalted figures and images, through which we can gaze upon divine things, etc.

From the Thrones, a knowledge of how we are made and constituted, that we may direct our thoughts upon eternal things.

From Dominations, assistance to bring into subjection our daily enemies, whom we carry with us constantly, and enabling us to attain salvation.

From Powers, protection against human enemies of life.

From Virtues, God infuses strength into us, enabling us to contend against the enemies of truth and reward, that we may finish the course of our natural life.

From Principalities, that all things become subject to man, that he may grasp all power, and draw unto himself all secret and supernatural knowledge.

From Archangels, 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 Angels he receives the power to be the messenger of the Divine will.

What Man may Obtain from the Twelve Signs.⁸⁵

As each creature receives its spirit, number, and measure from God, so also each creature has its time.

In Aries, 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 creatures is limited and regulated. It has Sunday for its peculiar time and end.

In Taurus, all transactions and enterprises are prospered and fostered, so that they may go forward according to the will of God, but to this end constant prayers are necessary, and particularly on Sunday.

In Gemini, 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 the waters in rivers and in the sea, cause love between brethren, friends, and neighbors, and give warning against dangers, persons, and objects.

In Scorpio, the 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 in holy things, in like manner as did the apostles in their unceasing prayers to God at Pentecost.

In Leo, the angels have power to move every living thing, to multiply their species, to watch, and in certain manners to judge. And through the gift of God they confer Physicam, Medicinam, and Alchymiam.

In Virgo, the spirits have power to subvert kingdoms, to regulate all conditions, to discriminate between master and servant, to command evil spirits, to confer perpetual health, and give to man Musicum, Logicam, and Ethicam.

In Libra, the angels derive from God great power, inasmuch as the Sun and Moon stand 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, Astronomiam, Geometriam.

In Scorpio, 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 vice versa. They govern the life and death of all creatures, have power over departed souls, and give to man Theologiam, Metaphysicam, and Geomantiam.

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

In the Aquarius, 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 mysteries of heaven and of nature.

In Pisces, the angels compel the evil spirits to become subject to man, protect the pious, so that the great enemy cannot harm him.

The Twelve Signs are Divided into Four Triplicitates:

• Aries, Leo, Sagittarius
• Taurus, Virgo, Capricorn
• Gemini, Libra, Aquarius
• Cancer, Scorpio, Pisces

The twelve angels, which represent the twelve signs, are called in the Apoc. Malchidael, Asmodel, Ambriel, Muriel, Verchiel, Hamaliel, Zuriel, Barbiel, Aduachiel, Hanaël, Gambiel,⁸⁶ Barchiel. Over this the angels also received names from the stars over which they rule as the twelve signs: Teletiel, Suriel, Tomimiel, Sartamiel, Ariel, Betuliel, Masniel, Acrabiel, Chesetiel, Gediel, Deliel, Dagymiel,⁸⁷ which means the same as if ex­pressed in Latin: Ariel, Tauriel, Geminiel, Cancriel, Leoniel, Virginiel, Libriel, Scorpiel, Sagittariel, Capriel, Aquariel, Pisciel.

This method of obtaining all kinds of things with peculiar power, in the twelve signs, is described in many kinds of books. The Seal of Hermetis⁸⁸ teaches how the powers of the heavenly influence may be obtained under each sign in a crystal or gem; that they are constellated, and then, at each period 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 office of Aaron (Solomonis) was constellated, and the Amorites possessed a constellated stone for each idol, and to this end they consecrated the book.

Further, King Solomon teaches a hidden Almadel⁸⁹ or a Geometrical figure bearing upon the twelve signs of heaven, which he 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 made known, be­cause they are not mentioned in the Holy Scriptures and were kept secret.

The Planets have Seven Heights and Seven Angels.

The heights are named as follows:

1. Samaym. 2. Raaquin. 3. Saaquin. 4. Machonon. 5. Mathey. 6. Sebul. 7. Arabat.¹

Of the operations of these, and their angels, office, order, number, and measure, an account may be found in a work by Rasiel [Raziel], which constitutes, the Sixth Book, Physicum Salomonis, and Elementa Magica Petri de Abano² page 574. From this book the book of the angel Tractatu takes its source. (2 Cornel. Agrippa, Lib. 3, chapter 24; Philosophiae Occul., 377, 575.)

There are seven exalted Throne Angels, which execute the commands of Potestates [Powers], viz:

1. Ophaniel.³ 2. Tychagara. 3. Barael. 4. Quelamia. 5. Anazimur. 6. Paschar. 7. Boel.

These are named with the name of God, through which they were created, belong to the first heaven. Schamaym, Gabriel.

The second heaven, Raaquiae, has twelve lords, or twelve heights of angels, who are placed over all. Zachariel, Raphael.

The third heaven, Saaquin, has three princes, Jabniel, Rabacyel, Dalquiel; they rule over fire, and each has his subordinate angel. The principal prince of angels in this height in called † Anahel, Avahel.

The fourth heaven, Machon,⁴ by his angels leads the Sun by day, and through other angels by night. The chief angel is called Michael.

The fifth heaven, Matthey,⁵ aly Machon, has the prince Samael who is served by two millions of angels. These are divided among the four quarters of the world; in each quarter three, who control the twelve months, and over these are twelve chief angels.

The sixth heaven, Zebul, has for its prince, Zachiel, with two millions of angels. The angel Zebul is placed over these during the day, and an­other angel, Saball,⁶ during the night. They rule over kings, create fear, and give protection from enemies.

Arabath, the seventh heaven, has for its prince the angel Cassiel.

The names of the angels of the seven planets are as follows: Zaphiel (Saturn), Zadkiel (Jupiter), Camael (Mars), Raphael (Sun), Haniel (Venus), Michael (Mercury), Gabriel (Moon).

There are seven princes who stand continually before God, to whom are given the spirit-names of the planets. They are called Sabathiel (), Zedekiel (), Madimiel (), Semeliel or Semishiah (), Nogahel (), Coahabiath or Cochabiel (), Jareahel or Jevanael (), for the planets are called for themselves:

Sabachay [Sabathay], through which God sends hunger and tribulation upon the earth.

Sodeck [Zedek], through him come honor and favor, right and holiness of man.

Modym [Madym], through 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.

Cochab, from him proceeds all trade and commerce.

Lavahan [Lavanah], causes all things to increase and decrease.⁷

I, Solomon, acknowledge that in the hours Sabachay and Madym it is burdensome to labor, but in the hours Zadeck and Noga labor is light. During other hours labor is middling, sometimes good and occasionally bad.

Some writers, as for example, Cornelius Agrippa, Occult. Philos. Lib. 3, chap. xxiv., call the seven regents of the world by other names, which are distributed among the powers of other stars as Oriphiel, Zachariel, Samael (or Zamael), Michael, Anael, Raphael, Gabriel, and each of these rules this world three hundred and fifty-four years and four months.⁸ A few give the Angel-year at three hundred and sixty-five years — as many years as there are days in our year. Others, one hundred and forty-five years. Apoc. 21. Spiritus Septem in Conspectu Dei throni sunt quos reperi etiam presidere Planetis.⁹

The names of the seven angels over the seven heavens must be uttered first, and afterward the names of those over the seven planets, over the seven days of the week, over the seven metals, over the seven colors, these must be uttered in the morning of each day of the week.

Invocation of Angels.

Oh, ye aforesaid angels, ye that execute the commands of the Creator; be willing to be present with me in the work which I have undertaken at this time, and help me to finish it, and be ye attentive hearers and assistants, that the honor of God and my own welfare may be promoted.

Over this there are twenty-eight angels who rule over the twenty-eight houses of the Moon, viz: [Geniel, Enediel, Amixiel,] Azariel, Gabiel, Dirachiel, Seheliel, Amnediel, [Barbiel,] Ardefiel, Neciel, Abdizuel, Jazeriel, Ergediel, Ataliel, Azeruel, Adriel, Egibiel, Amutiel, Kyriel, Bethnael, Geliel, Requiel, Abrinael, Aziel, Tagriel, Alheniel, Amnixiel.¹⁰ And each moon has her own guardian and ruler, and these are described in Lib. 2, Razielis.

A man must also know how to divide the months, days and hours into four parts, for God has ordained that all things can best be perfected on suitable days and at proper hours.

[1.] The angels placed over the four parts of [the first] heaven, Shamaym, are:

• Gabriel, Cabrael, Adrael, Madiel, Boamiel.¹¹
• Alscius, Loquel, Zaniel, Hubaiel, Baccanael, Janael, Carpatiel.
• Elael, Unael, Wallum, Vasans, Hiayel, Usera, Staijel.¹²
• Ducaniel, Barbiel, Barquiel, Hannu, Anael, Nahymel.¹³

2. In the second heaven, Raquie, the following angels serve.

• Nathan, Carroye, Betaabat.
• Yeseraije, Muacon:
• Thiel, Jareael, Yanael, Venetal, Vebol, Abuiony, Vetameil.
• Milliel, Nelipa, Baliel, Calliel, Holy, Baty, Jeli.¹⁴

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

• Over the morning winds, Michael rules.
• Over the evening winds, Raphael rules.
• Over the midnight winds, Gabriel rules.
• Over the noonday winds, Nariel or Uriel rules.

The angels of the elements are:

• Of the air. Cherub.
• Of the water, Tharsis.
• Of the earth, Ariel.
• Of the fire, Seruph or Nathaniel.

These are all great princes, and each has many legions of angels under him; they have great power in governing their planets, times, signs of the year, month, day, and hour, and in their part of the world and wind.

[3.] In the third heaven, Saaquin, the angels are:

• Sarquiel, Quadissu, Caraniel, Tariescorat, Amael, Husael.
• Turiel, Coniel, Babiel, Kadie, Maltiel, Hufaltiel.
• Faniel, Peneal, Penac, Raphael, Carniel, Deramiel.
• Porna, Saditel, Kyniel, Samuel, Vascaniel, Famiel.¹⁵

[4.] In the fourth heaven, Machon, the angel of the divisions serves:

• Carpiel, Beatiel, Baciel, Ragnel, Altel, Fabriel, Vionatraba.
• Anahel, Papliel,¹⁶ Uslael, Burcat, Suceratos, Cababili.¹⁷
• Haciel, Aniel, Volaquiel, Margabiel, Saphiel, Maniel.
• Habudiel, Maschasiel, Charsiel, Uriel, Naroniel.¹⁸

[5.] In the fifth heaven, Machyn, the following angels serve in four divisions:

• Friagne, Cnael, Damael, Calzas, Arragon.
• Lacana, Astagna, Lobquin, Sonitas, Jael, Jasiael, Nael.
• Rahumiel, Jahyniel, Bayel, Seraphiel, Mathiel, Serael.
• Sacriell, Maianiel, Gadiel, Hosael, Vianiel, Erastiel.¹⁹

In the sixth heaven, Zebul and seventh, Arabat, over the fifth heaven.

Should no Spiritus Aeris or divisions be found, then pronounce in the direction of the four quarters of the world, the following words:

Oh, great exalted and adored God, from all eternity.

Oh, wise God, day and night I pray unto Thee, oh, most merciful God, that I may complete my work to-day, and that I may understand it per­fectly, through our Lord Jesus Christ, Thou that livest and reignest, true God from eternity to eternity.

Oh, strong God, mighty and without end.

Oh, powerful and merciful God.

On Saturday call upon God in the words which he gave in Paradise in which is the name of God.

Oh, holy and merciful God of Israel, the highest terror and fear of Paradise, the Creator of heaven and earth (as before).

††† Quere hoc signum.

End of the First Division

SECOND DIVISION.

I.

Sepher Shimmush Tehillim;

OR,

Use of the Psalms,

FOR THE PHYSICAL WELFARE OF MAN.

A fragment out of the Practical KABBALAH, together with an Extract from a few other Kabbalistical Writings. With five Illus­trations upon Four Tables.

Translated by Godfery Selig,¹ Lect. Publ. Acad. Lips.: 1788.

This eminent publisher and translator insists stringently that only persons of a moral character can expect success in the use of the foregoing method.

FROM THE PREFACE OF THE TRANSLATOR.

It cannot be denied that true, wise and enlightened Kabbalists lived at one time, and that some still live. But such do not wander from place to place, offering their art for sale, in order that they may accumulate wealth, but they are satisfied to remain quietly in the pillared palace of Solomon, where they are constantly employed in gathering divine wisdom, so that (as they 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 Kabbalah, and who, notwithstanding his extreme poverty, never undertakes a Kabbalistic 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): "Deitschtammasch Betaggo Chalof," that is to say, "whosoever accepts the crown for his reward, 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 looking 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 Kabbal­ists of the Jewish nation were nearly all followers and disciples of the blessed Savior of the world, and they are so still, as I can prove satisfactorily, by numerous passages from their writings and prayers. Let this suffice for this one kind of men. But that Kabbalists live and still live, who engaged in experiments, and who performed wonderful works, and who will yet do wonderful things, is also an undeniable fact, unless we are prepared to condemn all that was ever said upon this subject by renowned men of wisdom.

The celebrated and well-known Prussian Hussar, Lord of Archenwood declares, in a description of London, that there lives a man in that city, whose name is Doctor Falcon, who is known to be a great Kabbalist, and who is visited and consulted by the most honorable and intelligent people of London. He states further, that this same Dr. Falcon, lived not very long since in Brussels under the name of Jude Chayim Schmul Fulk, who according to the evidence of the French Duke of Nancy, in his pub­lished memoirs of Kabbalistical processes, performed the most astonishing feats.

I confidently hope and trust, and I can assert without hesitation, that my little book cannot have a tendency to foster superstition. Take it for granted that one of my readers should choose to employ one of the methods described in these pages in order to accomplish a desired object, his eagerness to satisfy curiosity will soon disappear when he takes into con­sideration the hard terms and strict morality which are required to avail himself of them in order to derive any benefit or be successful in their use.

Before concluding my preface, it is necessary to give the reader some instruction concerning the arrangement of this volume. We find in it, for instance, single words, names, sentences, and indeed entire experi­ments, printed in the Hebrew and Chaldean languages. This fact should not prevent any one from purchasing the book. Because all the words printed in Hebrew and Chaldaic, which are intended to be impressed Upon the mind, are also printed in English in plain terms, and they have been carefully translated. So far as the Hebrew passages are concerned, the meaning of each passage and experiment follows immediately in English, or it is placed beneath the Hebrew expression. I have made this arrangement in compliance with a request from a number of prom­inent persons, to make sure that the translation is genuine and correct; The chapter and verse of Holy Scripture, where all passages quoted may be found, are also correctly recorded.

EXTRACT FROM THE PREFACE OF THE KABBALISTIC PUBLISHER.

It is universally known and acknowledged, that we are named after the most holy name of the Ruler of the World, and that we receive the holy Decalogue or the written law from him. It is further well known that in addition to the laws which he gave to Moses engraved upon stone, he also gave to him certain verbal laws, by which, through his protracted stay upon the mountain Sinai, where all doctrines, explanations of mysteries, holy names of God and the angels, and particularly how to apply this knowledge to the best interest of man, were entrusted to him. All these doctrines, which God pronounced good, but which were not generally made known, and which in the course of time were called The Kabbalah, or Traditions, Moses communicated, during his life, to Joshua, his successor. Joshua handed them over to the elders, the elders gave them to the judges, and from the judges they descended to the prophets. The prophets en­trusted them to the men of the great synagogue, and these gave them unto the wise men, and so the Kabbalah was handed down from one to the other — from mouth to mouth — to the present day. Therefore do we know that in the Thora are many names of the Most High and his angels, besides deep mysteries, which may be applied to the welfare of man, but which, on account of the perverseness of humanity and to guard against their abuse, have been hidden from the great mass of human beings.

Everything that I have here stated is as clear as the Sun, and needs no further proof, and it is equally clear and incontrovertible that the All-merciful gave the Thora in the beginning to promote the best interests of the soul and the body of man at the same time. Therefore has God en­dowed her with exalted talents, powers and virtues that, with a rational use of her, man may protect himself from danger when no other help is at hand and save himself simply by uttering the words of the living God. On this account, the expression. "For it is thy life," occurs frequently in the Thora. And Solomon says in his Proverbs vi. 22: "When thou goest it shall lead thee, and when thou sleepest it shall keep thee." That the Psalms and the Thora are equal in holiness and worthiness, will not be called in question. Our wise men declare, "He who will daily live closer to God, who deserves to unite his soul with Him, and who is willing to live in the closest communion with him, should often pray the Psalms with fervor and devotion. Happy the man who does this daily and hourly, for his reward will be great." The Psalms are formed and divided into five books, just like the Thora. We can, therefore, implicitly trust in the doctrines of the enlightened Kabbalists, when they assert that the Almighty accorded equal talents and powers to the Psalms as he did to the Thora, and that in them many names of the Most High Majesty of God and his angels, besides, many mysteries, are hidden.

Yes, dear reader, you must not doubt. Through a pious life and by a rational use of the Psalms you may obtain the grace of God, the favor of princes and magistrates and the love of your fellow-men. You will be enabled to protect yourself from danger, to escape suffering, and to pro­mote your own welfare.

That this is all true, the contents of the prayer, with which we end each Psalm, and which we are in duty bound to pray, will amply dem­onstrate. But the correctness of it is also established by the teachings of the Talmud and of the old wise men, who assure us, that many of our famous forefathers availed themselves of apparently supernatural means from time to time, to protect their best interests. The truth of this I can establish by the most trustworthy witnesses; yea, I could even mention some great men, who, by a proper use of the Psalms, performed great works. Such examples are rare. Let it suffice. I present you with a few passages out of standard books, through which you will become fully convinced that the Almighty has given his revealed word true and un­exampled talents and power, and that, in an extreme case of necessity, we are permitted to make use of this gift of God, for our own and our neigh­bor's welfare. As for example, to cast out evil spirits, to relieve deep melancholy and to cure grievous diseases; to set free prisoners who have been unjustly imprisoned; to arrest and resist enemies, opponents, murderers, and highway robbers; to quench the fiercest fires; to resist floods of water, to defend innocence and to reveal, it, and to foster good fortune, well-being and peace in a general manner.

Read the treatise on this subject, of the excellent Rabbi Schimschon bar Abraham, in his book entitled Responsiones Raschaba. Examine the words of the enlightened Rabbi Jochanan ben Sackas in his Treatise of the Talmud and Sanhedrin, Chap, ii., where he treats of magical con­jurations, and where he asserts and proves that it is allowed, in dangerous and incurable diseases, to make use of words and passages in the Holy Scripture for their cure. You will find more or less similar references in the treatise of Sabbath in the Talmud, as well as in the Responsonibus, by Zemach, son of Simonis, in which the Ninety-second Psalm, with certain prescriptions added, are highly recommended as a certain means to avoid suffering and danger, even in cases of war, fire and similar in­stances, enabling us to escape unharmed, free, secure and without hindrance.

Under such happy circumstances, it is surely right and proper, that such wholesome knowledge, which up to this day was known but to a few men, and they only the learned, was yet free to all, but found only in the libra­ries and cabinets of the great, although not generally known, should at least, in some degree, be brought to light.

Since however, I cannot gain my object in any other way than by giving these pages to the world in a printed form, and since they will un­avoidably fall into unclean hands, I feel myself constrained, in order to prevent an unworthy use of them, to extend this preface, which might otherwise, very properly have ended here, in laying down a few rules and limits. Do not, however, be discouraged for I am really endeavoring to promote your best interests and shield you from harm.

1. If you are willing to avail yourself of the means indicated, I warn you not to attempt it in a case of extreme necessity, and when there is no other help at hand.
2. If this be so, in experimenting, place your trust in the goodness and power of the Most High and ever blessed God, upon whom you may per­haps have hitherto called under, an unknown holy name.
3. The ordained Psalm, for this or the other undertaking, besides the appropriate prayer, you 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 Kabbalists. At the same time you must have your undertaking continually before your eyes.
4. I must say to you, if you wish to console yourself with this help, that you must live in such 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

The Psalms,

AND

THE MANY PURPOSES TO WHICH THEY MAY BE APPLIED.

Psalm 1.— When a woman is pregnant and fears a premature delivery, or a dangerous confinement, she 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; Lo, verse 4; Jatzliach, verse 3; Vederech, verse 6.

The prayer is as follows:

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

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 being," says the celebrated Kabbalist, Rabbi Isaac Lorija,² "except only the ignorant idolator, can by a pious and virtuous life enter into the consecrated temple of the true Kabbalah, 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 experiment, and consequently it would lose all its holiness, worth, and efficiency.

With this pronunciation 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 his mind and retain them, I have written all the Hebrew words with English letters together with their meaning.

TEXT

Psalm 2.— Should you be exposed to danger in a storm at sea, and your life threatened, then recite this Psalm without delay and very reverently,³ and think respectfully of the holiest 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 the boundary of the sea and restrains its power, throw it into the foaming waves, and you will see marvelous wonders, for the waves will instantly cease their roaring and the storm will be lulled.

The words, the letters of which constitute this holy name, are taken from Rageschu, verse 1; ⁴ Nossedu, verse 2; and Jozer,⁵ verse 9.

The prayer is as follows: "Let it be, Oh Schaddei! (Almighty 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 and might. Thou alone canst help, and Thou wilt surely help to the honor and glory of Thy name. Amen! Selah!

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

Psalm 3.— Whosoever is subject to severe headache and backache, let him pray this Psalm, with the leading holy names and appropriate prayer contained therein, over a small quantity of olive oil, anoint the head or back while in the act of prayer. This will afford immediate re­lief. The holy name is: ⁶ Adon (Lord), and is found in the words: Weattae verse 3; Baadi, verse 3; Hekizoti, verse 5; and Hascheini, verse 7. The prayer is as follows: Adon (Lord) of the world may it please thee to be my physician and helper. Heal me and relieve me from my severe headache and backache, because I can find help only with Thee, and only with Thee is counsel and action to be found. Amen! &mdash — Selah &mdash —!

Psalm 4.— If you 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 you 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 undertaking, and all things will result 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; Selah, verse 5; Jehovah, verse 6; and Toschiweni, verse 9. The prayer is as follows: May it please Thee, oh, Jiheje, to prosper my ways, steps and doings. Grant that my desire may be amply fulfilled, and let my wishes be satisfied even this day, for the sake of Thy great, mighty and praiseworthy name. Amen! &mdash — Selah! &mdash —

If you wish to accomplish an undertaking by or through another, proceed in all things as already stated above, with this exception: you must change the prayer as follows: Let me find grace, favor and mercy in the eyes of N., son of R., so that he may grant my petition, etc.

Again, if you have a cause to bring before high magistrates or princes, you must pray this Psalm and the closing prayer arranged for it, seven times in succession before the rising of the Sun.

By the Translator.

I must be permitted in this place to insert another caution. When it is said N., son or daughter of N., it must be understood that we must first mention the name of the person by whom we wish to be served, and afterward the name of his mother, as, for example, Isaac, son of Sarah, or Dinah, daughter of Leah.

TEXT

Psalm 5.— If you have business to transact with your magistrates or with your princes, and desire to obtain their special favor, then pray this Psalm early at the rising of the Sun and in the evening at sunset. Do this three times over pure olive oil, while at the same time you think un­ceasingly, upon the holy name of Chananjah (merciful God), anoint your face, hands and feet with the oil and say: Be merciful unto me, for the sake of thy great, adorable and holy name, Chananjah, turn the heart of my prince to me, and grant that he may regard me with gracious eyes, and let me find favor and courtesy with him. Amen! — — Selah! — —

The holy name is found in the words: Chapez, verse 5; Nechini, verse 9; Nechona, verse 10; Hadichemo, verse 12; and Kazinna, verse 14.

Still another peculiarity of this Psalm is, when you find notwithstand­ing the utmost industry and care, your business does not prosper, and you have reason to fear that an evil ìæî Masal, that is, an evil star, spirit or des­tiny is opposing you, then pray this Psalm daily, even to the last verse with great devoutness, and you will soon find yourself in more favorable circumstances.

Psalm 6.— With this Psalm all diseases of the eye may be healed. Read the Psalm for three days successively, and pray the prescribed prayer seven times slowly, in a low tone, and with devotion, and with this keep continually in your mind the holy name of äéòùé Jeschajah⁷ (which means help is with the Lord); believe without a doubt that the Lord can and will help you. The prayer is as follows: Jehovah my Father, may it please Thee, for the sake of the great, mighty, holy and adorable name, Jeschajah Baal Hatschna, that is, Help is with the Lord, (for he is the Lord of help, he can help,) which name is contained in this Psalm, heal me from my diseases, infirmities, and from the pain of my eyes, for thine is the power and the help, and thou alone art mighty enough to help; of this I am certain, and therefore I trust in thee. Amen! — Selah! —

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 time with full confidence in the mighty and sure help of the Almighty, and add thereto: Jeschajah, 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: ìà äåäé Jehovah al, verse 2; äáåù Schuba, verse 6; äùùò Oschescha, verse 8; åùáé (?) Bewoshu, and åìäáéå Vejibbahalu, 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 ïåéìò ìà Eel 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 you undisturbed. The letters of the holy name are found in the words: øùà Aisher, verse 1; äãéà Ode, verse 18, (according to the order of íá ìà Al  bam, such that the letters are transposed in such a way that A is taken in place of L, B in place of M, so that you take them in reverse)⁸ éðòéùåä Hoshenei, verse 2; éìà Eli, verse 7; ïéãé⁹ Jadin, verse 9; áåùé Jashuf, verse 13; ïåéìò 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 opposers, 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. (Gen. xiv. 22.) Amen! — Selah! —

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 fresh water from the well, and pronounce over it the twelve last verses of this Psalm, namely, the words: "Arise, Jehovah! in thy wrath!" 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 enemy, N., son of R., that he may not have the power to provoke or to injure me." Amen! 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 you 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 and strength and let me find favor. Ame