The Sixth and Seventh Books of Moses (Part 2)

This digital edition copyright © 2005, 2006 by Joseph H. Peterson. Updated May 10, 2022.

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

This part of the text includes the books Semiphoras and Schemhamforas (also spelled Schemhamphoras), and Sepher Shimmush Tehillim or Use of the Psalms. This latter text was translated from the Hebrew into German by Gottfried Selig (1722-1795), publisher of the German (Leipzig) periodical Jude, about Jewish customs and practices.


Semiphoras and Schemhamphoras
Sepher Shimmush Tehillim, or the magical uses of the Psalms
Astrological influences upon man, and magical cures of the old Hebrews.

2. (Back side)

title page


Which will certainly bring to light the Treasures of Earth, if buried in the Treasure-Earth.


From the Arcan Bible of Moses.


P. Hoffman, Jesuit.

Composed ad Proxim.

1. (Front side) Fig. 29.


authorized (†††)
dedicated and consecrated

(3. Inside)

J. E. S. U. S.
The Father God the Son God the Holy Spirit.
The Innocent, holy blood of Jesus Christ, the Son of God, cleanses us from all sin and give you spirits of eternal rest and peace through Jesum Christum the Son of God.

Therefore, may the spirits of Jesus Christ redeem you from all pain and suffering, and give us the treasures that are here, through the shed blood of I. N. R. I. Eel Elyon Jesus Christi Eheyoha. Amen.1

1. This plate is also found in K3 opposite p. 288.

Optimo Successu Remissum.

Fig. 30.


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.)

2. K3 op. p. 330. S, EE: sonistris.


No. 2.


(Back Side.)





Printed and Published by Andrew Luppius, Licensed Bookseller in the above Cities.
3. S: Salomonis Regis. Scheible adds the following footnote: "Mit Abbildung Fig. 29, 30" (With illustration Fig. 29, 30).

4. See J. von Gצrres (Christliche Mystik IV. 2, p. 68-73) for a discussion on the Schemhamphoras. -JS

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

5. OP3.11: "many names of God and the Angels are extracted out of the holy Scriptures by the Cabalisticall calculation, Notarian and Gimetrian [Gematria] arts" EE: "... art of Cabalisticam, Calculatoriam, Notariacam, and Geometriam." Notaricon extracts letters from a passage to form new words. Gematria considers meanings based on numerical values.

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

6. OP2.7. EE: "4. Hierarchus, Cherubim et Seraphim, Potestates et Virtutes, Archangelos et Angelos, Spiritus et Animus Hominum, which come before God." The triplicity of holy persons consists of innocents, martyrs, and confessors. The four enlightened men are presumably Mark, John, Matthew, and Luke listed by Agrippa in his Table of Four.

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

7. Elements: Air, Fire, Earth, and Water. S: "... und verהndert die 4. Element." EE: "... and changes the fourth element."

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

8. OP2.7. This is very confused in S and EE. The four elements of man are: The Mind, The Spirit, The Soul, and The Body. The four powers of the soul are: Intellect, Reason, Phantasy, and Sense. The four judiciary powers are: Faith, Science, Opinion, and Experience.

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.

9. EE: Rativtanatio.

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

10. EE: Spirit, fruit, flesh, and bone.

11. I.e. "restraining gall". EE: rel retentio.

12. I.e. "digesting spleen". EE: Lien Cactio.

13. This paragraph is again very confused. The four humours are: Choler, Blood, Phlegm, and Melancholy; The four complexions or temperaments are: Violence, Nimbleness, Dullness, and Slowness.

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.

14. EE: Mehazaer. These are also given in Agrippa, OP2.7 (scale of 4).

15. S and EE: Pagmon.

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.

16. K3: "Layumen lava, firin, lavagellayn Lavaquiri, Lavagola, Lavatosorin, Layfialafin, Lyafaran." EE: "Layamen, Iava, firin, Iavagellayn, Lavaquiri, Lavagola, Lavatasorin, Layfialafin, Lyafaran."

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.

17. EE: "... Lyafarau, Lialfarah, Lebara, Lebarosin, Layararalus."

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.

18. EE: "Letamnin, Letaylogo, Letasynin, Lebaganaritin, Letarminin, Letagelogin, Lotafalosin."

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

19. K3: Sachadon.

20. K3: cannal.

21. K3: pyol.

22. K3: baryon.

23. EE: "Eliaon yoena adonay cadas ebreel, eloy ela agiel, ayoni, Sachado, essuselas eloyrn, delion iau elynla, delia, yazi, Zazael, paliel man, umiel, onela dilatan saday alma paneim alym, canal deus Usami yaras calipix calfas sasna saffasaday aylata panteomel auriel arion phaneton secare panerionys emanuel Joth Jalaph amphia, tfaan demisrael mu all le Leazyns ala phonar aglacyei qyol paeriteron theieroym barimel, jael haryon ya apiolell echet."

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.

24. EE omits.

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.

25. K3: Zyen, Jaramye.

26. K3: Latebni.

27. K3: meeha.

28. EE: "Maya, Affaby, Zien, Jaramye, yne Latebni damaa yrsano, noy lyloo Lhay yly yre Eylvi Zya Lyelee, Loate, lideloy eyloy, mecha ramethy rybifassa fu aziry scihiu rite Zelohabe vete hebe ede neyo ramy rahabe (conoc anuhec)."

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.

29. K3: potartefays.

30. K3: pogny poday.

31. EE: "Abtan, Abynistan, Zoratan Juran nondieras, potarte faijs alapeina pognij podaij sacroficium"

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.

32. K3: "eua elaye sayec holomomaati, bekahu ayalo inare asnia baene hieha yfale malieba arnya aramebolona queleye Lineno feyano, yoye malac habona nethee hycere." EE: "Oua claiie saijec holomomaati; bekahn aijclo inare asnia haene nieha (?) ijfale malieha arnija aremeholona queleij, Lineno feijano, ijoije matac (?) habona nethee hijcere"

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.

33. K3: "Micrato raepy sathonich petanith pistan yttn yer hygarin ygnition temgaron aycon dunsnas castas Lacias astas yecon cyna calbera nater facas." EE: "Micrato, raepijsathonich petanith pistan ijttn ijer hijgarin ijgnition temayron aijcon dunsnas castas Lacias astas ijecon cijna caihera natu facas."

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.

34. K3: "Saday hayloes Lucas elacyus jacony hasihaia yeynino, sep, actitas barne lud doneny eya hiebu reu, vaha, vialia, eye. Vie hahya hoya saya salna bahia, cuci yaya. Elenehel, na vena; setua." EE: "Sadaij haijlves Lucas elacijus jaconi hasihaia ijein ino, sep, actitas barne lud doncnij eija iehhu reu, vaha, vialia, eije. Vie haija hoij asaija salna hahai, cuei ijaija. Elenehel, na vena; setna."

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.

35. K3: "Yane mare syam, abyl alia, nano, hya actenal tijogas ijana eloim ija nehn ijane hay ijanehu, abijaco mea." EE: "Tane mare syam, abijl ala, nuno, hija actenal tijogas ijano, eloim ija nehn ijane haij ijanehn, ahijaco mea."

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.

36. K3: "... vehu hejiane, ijananel elijon." EE: "... vehu hejiane, ijanancl elijon."


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.
37. So K3; S: "Jeseraije"; EE: "Jeseraire."

38. EE: Ahen. All three of these names — AGLA, ARARITA, and Aben — are mentioned by Agrippa in OP3.11. Aben signifies both the Rock (of Israel, cf. Gen 49:24) as well as "Ab + Ben" (father + son).

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

39. Probably what was intended is the sacred name AGLA, which is usually explained as an acronym based on the initial letters from this Hebrew phrase: "Ateh Gibor Le-Olam Adonai" (You are mighty forever, O Lord). ARARITA is similarly constructed.

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

40. K3: "... vl ijcos." EE: "... throtomas, sasmagata bij ijl ijcos." Compare passage given above as the "General Citation of Moses on all Spirits:" "Ahezeraije comitejon Sede leji thomos Sasmagata bij ul ijcos Joua Eloij Zawaijm."

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.

41. EE: "Jva, Jona, eloij, Jeua."

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.

42. Joshua 10.12-13. EE: "baahando, heltsioir (?), dealzhat."

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

43. S: "Ethor, Hochmal, binach, baesed, Geburah, thipheret, nezah, hod Jehod malchut." K3: "Ether, Hochmal, binach, baesed, Geburah, tipheret, nezah, hod Jehod, malchud." EE: "Ethor, Hoehmal, binach, baesed, Geburah, thipheret, nezath, hod Jehod malchut." This list is obviously corrupted. Generally spelled Kether, Hochma, Binah, Hesed, Geburah, Tiphereth, Nezach, Hod, Iesod, and Malkuth.

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.

44. So OP2.13. K3: "Eseie, Jod tetagrammaton, Tetragrammaton elohim, El Elohim, Gibor, Eloha, Tetagrammaton Saboth, elohim, Sabaoth, Sadaij, Adonaij melech." EE: "Eseie, Jod teragrammaton, Tetragrammaton Saboth, elohim Sabaoth, Sadaij Adonaij nulech."

45. Supplied from OP2.13 to complete the sense of the passage. Omitted in S, K3, and EE.

46. EE omits the words in [].

47. EE: "Vedath."

48. EE omits the Greek letters.

49. Most likely should read "Eheie Asser Eheie", Hebrew "AHIH AShR AHIH" (I am that I am). EE: "Arerite Aser, ehele"

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.


Jaia, our GOD is GOD alone.50

50. EE omits this sentence.

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

51. S, K3: "Icuru Marpaz," but "Marpaz" should read "Mazpaz" (MTzPTz). See Gollancz, Book of Protection (London, 1912, p. xii). EE reads "Icuru Maapaz".

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


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.

52. I.e. Ohrmazd, Mithra, and Ahriman of Zoroastrian origin. EE: "... Araminem." See OP2.6.

Pele,53 he who worketh wonders, etc.

53. On PELE, see Agrippa, OP3.11. Also used by John Dee. See Peterson, John Dee's Five Books of Mystery (York Beach ME: Weiser, 2003, pp. 79-80, 152.)

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.

54. OP3.25. S: Vaijsa, Vaiduo, Vaiot. K3: Vaysa, Vaiduo, Vaiot.

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.

55. EE: "Jad."

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.

56. EE: Zimph. See Agrippa, OP III.25.

Vehuiah, Ieliel, Sitael, Elemiah, Mahasiah, Lelahel, Achaiah, Cahethel, Haziel, Aladiah, Lauiah, Hahaiah, Iezalel, Mebahel, Hariel, Hakamiah, Louiah, Caliel, Leuuiah, Pahaliah, Nelchael, Ieiaiel, [127] Melahel, 𝔥ahuiah (Chahuiah), Nithhaiah, Haaiah, Ierathel, Sęehiah, Reiaiel, Omael, Lecabel, Vasariah, Ie𝔥uiah (Iechuiah), Leha𝔥iah / Lehachiah, Chauakiah, Manadel, Aniel, 𝔥aamiah (Chaamiah), Rehael, Ieiazel, Hahahel, Michael, [Veualiah, Ielahiah, Sealiah, Ariel, Asaliah, Mihael,] Vehuel, Daniel, Ha𝔥asiah (Hachasiah), Imamiah, Nanael, Nithael, Mebahiah, Poiel, Nemamiah, Ieialel, Hara𝔥el (Harachel), Mizrael, [Umabel,] Iahhael, Anauel, Me𝔥iel / Mechiel, Damabiah, Manakel, Eiael, 𝔥abuiah (Chabuiah), Roehel, Iabamiah, Haiaiel, Mumiah.57

57. So OP3.25. S: "Vehuiah, Jeliel, Sitael elemiah, Mahasia, Lehahel, Achuiah, cahetel, haziel, aladiah, Laviah, Haniah, Jezalel, Mehael, Hariel, Hakamiah, Laviah, caliel, Leuniah, Pahaliah, Nelchael, Leiaiel, Melahel, Hahuiah, Mittaiah, Haaiah. Jerathel, Scehia, Rauel. Omael, Lecabel Vasarias, Jehujah Labahiah Chauakiah manadel aniel haamiah. Richael, ieiazel hahael Michael, Vehuel, Daniel, Hahasias Imamiahs. Nanael. Nitael Behahiah. Poiel Nemamiah; Selalel, Harael, Mizrael, Sahhel Annanuel Mehael damabiah menkiel Eiapel. Habuiah. Rochel Jabamiah Haiauel. Maniah." K3: "Vehuiah, Jeliel, Sitael elemiah, Mahasiah, Lehahel, Achuiah, cahetel, haziel, aladiah, Laviah, Haniah, Jezalel, Mebael, Hariel, Hakamiah, Laviah. caliel, Leuniah. Pahaliah, Nelchael, Leiaiel, Melahel, Hahuiah, Mittaiah, Haaiah. Jerathel, Scehia, Rauel. Omael, Lecabel Vasarias, Jehuja Labahiah Chauakiah manadel aniel haamiah. Richael, ieiazel hahael Michael, Vehuel, Daniel, Hahasias Imamiah. Nanael. Nitael Behahiah. Poiel Nemamiah; Selalel, Harael Mizrael, Sahhel Annanuel Mehael damabiah menkiel Eiapel. Habuiah. Rochel Jabamiah Haiauel. Maniah." EE: "Vehuiah, Jeliel, Sitael, Elemiah, Mahasia, Lehahel, Achuiah, Cahetel, Haziel, Aladiah, Laviah. Caliel, Leuniah, Pahaliah. Nelchael, Leiaiel, Melahel, Hahuiah, Mittaiah, Haaiah, Jerathel, Scehia, Rauel, Omael, Lecabel Vasarias, Jehujah Labahiah Chauakiah Mahadel Aniel Haamiah. Richael, ieiazcl hahael Michael, Vehuel, Daniel, Hahasias Imamiahs, Nanael, Nitael Behahia, Poiel Nemamiah; Selalel, Harael, Mizrael, Sahhel Annanuel Mehael damabiah menkiel Eliapel, Habuiah. Rochel Jabamiah Haianel. Maniah."

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.

58. So K3. S, EE: "Pentragrammaton effabile Jesu."

59. EE: "Jusu."

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.


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.

60. EE: "heiadosct."

61. EE: "premum mohele." See Agrippa. OP2.12.

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.

62. S, K3, and EE all read "JEHOVA, Jod vel Jah." But see OP2.13 and OP3.10 on which this paragraph is based. JAH IHVH is also often associated with Chochma, for example in Gikatilla's Sha'are Orah (Gates of Light).

63. This is the Latin word "Chaos" (Chaos or endless darkness). EE: "Chavs."

64. S: durch die sonderliche Intelligentiam razielem. EE: "through the peculiar Intelligentiam razielem."

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.

65. S: durch die Ordnung Thronorum, welche hebrהisch Aralim heissen. EE: "through the order of Thronorum, which is called Arabim."

66. So OP3.10 (formam fluxae mateiae ministrans). S: "durch die Saturni Sphaeram gibt es die stüssigen Materien eine Forme STOPSIE. Welches eine Intelligentia Zaphekiel ..." EE mangles this: "through the Saturui Sphaeram it gives to liquid matter the form Stopsie, which was an Intelligentia Zaphchiel."

67. Or "Numerations of the art" (Lat. numerationes fabricae). See OP3.10. S, EE: Numerationes fabrice.

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.

68. EE: "Dominationum, Hebrew Hasmalin ... Sphaeram Jovis."

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.

69. S, K3: "ELOHIM Cubor"; EE: "ELOHIM cuhor."

70. So OP3.10 and 2.13. S, K3, and EE all read Gamael. EE: "Pached ... Potestatum Hebrai Seraphin ... Sphaeram Martis ... Intelligentia Gamael"

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.

71. So OP3.10. S and K3 read "Pehel". EE: "Virtutum ... Malachien ... Sphaerem solis ... Intelligentia Raphael ... Pehel."

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.

72. So OP3.10; S, K3: "Cerniel"; EE: "Nezaeh ... Principatum or through the Hebrew ... Elohem ... Intelligentia Hamel ... Cernaiul."

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

73. EE: "not or war or wrath, but of pity ... his number is called Hod ... Archangelorum ... Sphaeram Mercurii ... Intelligentia Michael."

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.

74. EE: "His number is called Jesod ... Angelorum, in Hebrew Cherubin in Sphaerem Lunae ... Intelligentiae Gabriel."

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.

75. EE: "His number is called Malchat ... Animasticum of the believing soul ... For their Anima Messiah Meshia, or according to others the Intelligentia Metratron." S also reads Malchat. S, K3, and EE all omit "Issim" but so OP and needed to complete the sense.

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:

76. EE: "In mundo intelligibili." See OP3.17.

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

77. S, EE: "1. Seraphim; 2. Cherubin; 3. Throni; 4. Dominationes; 5. Potestates; 6. Virtutes; 7. Principatus; 8. Archangeli; 9. Angeli; et 10. Animae Beatae." I have also substituted the more typical English translations for these same Latin terms below.

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

78. S: "Die Hebrהischen nennen sie also: Haioth, Hacados, ophanim: Aralim: Hasmalim: Seraphim: Malachim, Elohim, ben Elohim: Cheru­bin: Issim." EE: "The Hebrews, therefore, call them: Haioth, Hacades, Ophanim; Aralim; Hasmalim; Seraphim; Malachim Elohim, ben Elohim; Cheru­bim; Issim."

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

79. So OP2.13. S: "Die Zehen fürstehende Engel seyn: Mattron: Jophiel: Zaphkiel: Camael: Raphael: Haniel: Michael, Gabriel, Anima Messiae." EE: "Mattron, Jophiel, Zaphkiel, Camael, Raphael, Haniel, Michael, Gabriel, Anima Messiae."

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.

80. EE: Hervos, vel Heroas and of the Martyrum.

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.


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.

81. Diurnos, nocturnos, meridianos: Of the day, of the night, of midday.

82. Fati malignitatem: Evil fate.

83. This is referred to as Ars Pyronomica ('the art of controlling the fire'). It refers to an obscure alchemical process; in the terminology of spiritual alchemy it refers to controlling one's astral body. Josten explains the latter in his introduction to Dee's Monas Hieroglyphica: "In another dark passage, which alludes to the philosophers' mercury and its replacement by the Sun, i.e., gold, Dee asserts that this operation (which is the final stage in the transmutation of metals) can no longer be performed in the present age, as it was in the past performed by some great experts, unless indeed one let the work be governed by a certain soul which has been severed from its body by the art of controlling the fire (ars pyronomica), a work very difficult and fraught with dangers because of the fiery and sulphurous fumes which it occasions." C. H. Josten, A Translation of John Dee's "Monas Hieroglyphica", Ambix, Vol. XII, 1964, p. 100-101.

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.

84. See OP3.40: "Therefore this Character is imprinted on man from the divine Idea which the Cabalists of the Hebrew call Pahad [PHD] and the left hand, or sword, of God: furthermore man hath not only a seal by which he is feared, but also by the which he is beloved, the Idea of which in the divine numerations is called Hesed [ChSD] which signifieth Clemency, and the right hand and Scepter of God."

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.

Experiment to discover a thief.

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.

To attract someone.

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.

85. The EE uses the terms "The Ram", "The Bull", "The Twins", "The Scorpion", "The Lion", "The Virgin", "The Balance", "The Scorpion", "The Archer", "The Goat". "Aquitarius", and "The Fish" for the signs of the Zodiac, but I have used the more common terms below.

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, Hanaכl, 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.

86. Agrippa reads "Gabriel" in OP2.14, but "Cambiel" in OP3.24.

87. OP3.28. S: "Teletiel, Zuriel, Tominiel, Sartaniel, Ariel, Bataliel, Masniel, Aerabiel, Ehesatiel, Gediel, Doliel, Dagymel." EE: "Teletial, Zariel, Tomimil, Sartimel, Ariel, Bataliel, Masuiel, Aerahiel, Ehesatiel, Gediel, Doliel, Dagymel, which means the same as if ex­pressed in Latin: Ariel, Tawnel, Geminiel, Cancriel, Leonial, Virginiel, Libriel, Scorpiel, Sagitariel, 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.

88. I.e. Sigillum Hermetis (S: Siegel Hermetis).

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.

89. There are many references to Solomon's Almadel in Agrippa and other sources. Perhaps the text by this name in the collection known as the Lesser Key of Solomon or Lemegeton is a version of the same text.

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

1. EE: "Samaym. 2. Raaquin. 3. Taaquin. 4. Machonen. 5. Mathey. 6. Sebul. 7. Arabat." This list is also found in Abano's Heptameron, seu Elementa Magica as well as the Magical Calendar: Sun: Machen; Moon: Shamain; Mars: Machon; Mercury: Requie; Jupiter: Zebul; Venus: Sagum; Saturday: (not given in Heptameron, but in MC: Machator vel ???). In The Book of the Angel Raziel (Sepher Ha-Razim) the names of the first two of Seven Firmaments are given as follows: 1. Shamayim (the common Hebrew word for heaven or sky), and 2. ShMI ShMIM ("heaven of heavens"). (M. Morgan, Sepher Ha-Razim 1983, pp. 21 and 43.)

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.)

2. EE: "Alano."

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.

3. EE: "Ophaniei."

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.

4. Should probably read "Machonon" as above.

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.

5. K3: Mathey.

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.

6. EE: Sabath.

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

7. OP3.28: "The spirit of Saturn is called Sabathiel: the Spirit of Jupiter, Zedekiel: the spirit of Mars, Madimiel: the Spirit of the Sun, Semeliel, or Semeschia; the Spirit of Venus, Nogahel; the spirit of Mercury, Cochabiah, or Cochabiel; the Spirit of the Moon, Jareahel, or Levanael."

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

8. S and EE read "Lib. 3, chap. xvi.", but the reference is actually to OP3.24. Agrippa in turn cites Trithemius in his de Septem Secundeis, where they are named as Orifiel (Saturn), Anael (Venus), Zachariel (Jupiter), Raphael (Mercury), Samuel (Mars), Gabriel (the Moon), and Michael (the Sun). OP3.24 reads "Zamaכl" instead of "Samael." S: "Orphiel, Zechariel, Samael, Michael, Anael, Raphael, Gabriel."

9. (The seven spirits which stand in sight of God's throne are also found to preside over the planets.) See Rev. 1.4, 8.1. etc. EE: "Others, one hundred and forty-five years, Apac, twenty-one Spiritu, Septem in Conspectu Dei Throni sunt quos reperi etima presidere Planetis." This section and the following are both based on Agrippa OP3.24.

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.

10. So Agrippa 3.24. The lists in S and K3 only have 24 names: "Asariel, Cabiel, Dirachiel, Seheliel, Amnodiel, Amixiel, Ardesiel, Neriel, Abdizuel, Jazeriel, Cogediel, Ataliel, Azerniel, Adriel, Amutiel, Iciriel, Bethuael, Geliel, Requiel, Abrunael, Aziel, Tagriel, Alheiel, Amnixiel." The list in EE is further corrupted: "... Abrunael, Aziel, Tagried, Abheiel, Ammxiel."

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

11. EE: "Scamijm, Gabriel, Cabrael, Adrael, Madiel, Boamiel."

12. EE: "Elael, Unael, Wallum, Vasans, Hiaijel, Usera, Staijel."

13. EE: "Ducaniel, Baabiel, Barquiel, Hannu, Anael Nahijmel."

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
14. EE: "Nathan, Catraije, Betaabat; Yeseraije, Yuacon; Thiel, Jareael, Yanael, Venetal, Vebol, Abuionij, Vetameil; Milliel, Nelepa, Baliel, Calliel, Holij, Batij, Jeli." K3: "Mathan, .., .., .., .., Muaccon, ... Yeli."

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
15. EE: "Sarquiel, Qnadissu, Caraniel, Tariescorat, Amael, Husael; Turiel, Coniel, Babiel, Kadie, Maltiel, Hufaltiel; Faniel, Peneal, Penac, Raphael, Carniel, Deramiel; Porna, Saditel, Kyniel, Samuel, Vascaniel, Famiel."

[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
16. K3: Anhael, Pabliel.

17. K3: Cupabili.

18. EE only has 2 parts of the list: "Carpiel, Beatiel, Baciel, Raguel, Altel, Fabriel, Vionatraba; Anahel, Papliel, Uslael, Burcat, Suceratos, Cababili."

[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
19. EE: Machijn: Friagne, Cnael, Damoel, Calzas, Arragon; Lacana, Astrgna, Lobquin, Sonitas, Jael, Jasiael, Naei; Rahumiel, Jahijniel, Baijel, Seraphiel, Mathiel, Serael; Sacriell, Maianiel, Gadiel, Hosael, Vianiel, Erastiel.

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



Sepher Shimmush Tehillim;


Use of the Psalms,


A fragment out of the Practical KABBALAH, together with an Extract from a few other Kabbalistical Writings. With five Illus­trations upon Four Tables.
For a more recent and scholarly edition, see Rebiger, Bill. Sefer Shimmush Tehillim: Buch Vom Magischen Gebrauch Der Psalmen : Edition, U¨bersetzung Und Kommentar. Tu¨bingen: Mohr Siebeck, 2010.

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.

1. Selig: Gottfried Selig (1722-1795), publisher of the German (Leipzig) periodical Jude, about Jewish customs and practices.


It cannot be denied that true, wise and enlightened QBLNVM 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.


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 Psalms,



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.

2. Luria or Loria, Isaac ben Solomon (1534-72). EE: Loriga.

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.


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 שדי 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.

3. ehrfurchtsvoll. EE: "and with be­coming reverence."

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.

4. The Hebrew is faulty in S (reading MSDV), and I have corrected it per the Hebrew scripture.

5. EE: Jozes.

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 —!

6. I.e. "ADVN" (master). S reads "ShDVN" (rascal) which is clearly an error.

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; סלה Selah, verse 5; יהוה 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.


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 מזל 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 ישעיה 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! —

7. EE: Jaschajah.

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: יהוה אל Jehovah al, verse 2; שובה Schuba, verse 6; עששה Oschescha, verse 8; יבשו (?) Bewoshu, and ויבהלו 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 אל עליון 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: אשר Aisher, verse 1; אידה Ode, verse 18, (according to the order of אל בם 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 הושיעני Hoshenei, verse 2; אלי Eli, verse 7; ידין9 Jadin, verse 9; ישוב Jashuf, verse 13; עליון Elijon, verse 18.

8. EE: "Al bam, and the letters must be transposed."

9. S misreads IDNI.

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. Amen! Selah.


Psalm 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 רחמיאל Rachmiäl,10 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 hands and feet The letters composing the holy name are found in the words: אדיר Addir, verse 2; ירח Jareach, verse 4; אדם Adam, כי Ki, verse 5;11 מאלהים Melohim, verse 6; תמשילהו Tamschilehu,12 verse 7. The prayer reads as follows: May it please thee, Oh Rechmial Eel to grant that I may obtain love, grace, and favor in the eyes of men according to thy holy will. Amen! — Selah! —

10. EE: Rechmial.

11. EE omits "Ki".

12. EE: Tanischilehu.

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 Psalm should also be prayed against the power and malignity of enemies. In the first instance write this Psalm, with its holy name, upon pure parchment, with a new pen, and hang it around the patient's neck. Afterward repeat the prayer with reverence, and think at the same time of the holy name of אהיה אשר אהיה Eheje Aischer Eheje,13 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, Eheje Aischer Eheje, may it please thee to take away from N., son of R., the illness [here name the disease] from which he suffers, and relieve him from his pains. Make him whole in soul, body, and mind, and release him during his life from all plagues, injury, and danger, and be thou his helper. Amen.

13. EE reads "Eheje Aischu Eheje" here but "Eheje Aischer Eheje below.

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 opposers, and to protect me from their persecutions, as thou once didst protect the Psalm­ists from the enemies who pursued him. Amen. — Selah!

The letters of this holy name are in the words: אודה Ode, 2; האויב Haojef,14 verse 7 — רגלם verse 16, and in alphabetical order in the א'ת ב'ש At Basch, after which מ (M) stands in place of י (I), and סלה (Selah) in the last verse.15

14. EE: Haojeff.

15. "nach welcher M statt I zu stehen kommt, und SLH im letzen Verse." EE omits the last part of this passage (after 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 אל מץ Eel Mez, which 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 all his plagues and op­pressions: wilt thou strengthen him in soul and body and deliver him from evil. Amen! — Selah! —

The holy name may be found in the words: אלה Alah, verse 6; למה Lamma, ענוים Annawim,16 verse 16, and הארץ Haarez,17 verse 17.

16. EE: Anawin.

17. EE: Haasez.

Psalm 11.— Whoever prays this Psalm daily with feelings of devotion, and with it keeps constantly in mind the holy name of פלא Pele, that is, Wonderful, and who besides utters a suitable prayer to God, he will be safe from all persecution, and will not have any great evil to fear.

The holy name is in the words: אפל Ofel, verse 2; פ'על Paal, verse 3, and אדם Adam. The closing prayer may be as follows: Adorable, mighty and holy God Pele! with thee is advice, action and power, and only thou canst work wonders. Turn away from me all that is evil, and protect me from the persecution of evil men, for the sake of the great name Pele. Amen. — Sela.

Psalm 12.— This Psalm possesses similar power, action and worth as the foregoing. The holy name is אביאל Awieel,18 which means Strong God! — my Father! and is found in the words of the sixth verse: אביונים Ewjonim, אקום Akum לו Lo. The prayer is as follows: Almighty Father, my God Awieel! grant that all conspiracies against me may be set at naught; turn away from me all danger and injury, and thine is the kingdom and the power. Amen. — Selah.

18. EE: Aineel.

Psalm 13.— Whoever prays this Psalm daily with devotion, together with the proper prayer belonging thereto, and thinks at the same time of the powerful name of עזריאל Esriel,19 that is, My help is the mighty God, will be safe for the next twenty-four hours from an unnatural death and from all bodily sufferings and punishments. The prayer is as follows:

Protect me according to thy good will and pleasure from violent, sudden and un­natural death, and from all other evil accidents and severe bodily afflic­tions, for thou art my help and my God, and thine is the power and the glory. Amen — Selah.

19. EE: Essiel.

According to tradition this Psalm is also a good cure for 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 suitable prayer, trusting firmly in the certain help of the mighty Essiel, and then bind the plant upon his eyes. The letters composing this holy name are contained in the words: עצות Ezoth, verse 3; מזמור Mismor, verse 1; ירום Jarum, verse 3; ענני Aneni, verse 4; איבי Ojewi,20 verse 5, and יגל Jagel, verse 6.

20. S reads אויבי but this must be a mistake for .

Psalm 14.— Whoso prays this Psalm in childlike faith and trust in the most holy name, אל אמת Eel emmet,21 that is, the true God, or God of Truth, and prays the prayer belonging to it daily, will find favor with all men, and will be free from slander and mistrust. The prayer is as follows: "May it please thee, Oh Eel emmet, to grant me grace, love and favor with all men whose help I need. Grant that all may believe my words, and that no slander may be effective against me to take away the confi­dence of men. Thou canst do this, for thou turnest the hearts of men ac­cording to thy holy will, and liars and slanderers are an abomination to thee. Hear me for the sake of thy name. Amen. — Selah. —

21. EE reads "Eel enunet" here, and "Eel summet" below.

The letters composing this holy name are found in the words: אלהים Elohim, verse 1; משכיל Maszkiel,22 verse 2; אחד Echad, verse 3; עמי Ammi, verse 4, and עצת Azat, verse 6.

22. S: Maßkiel; EE: Maskiel.

Psalm 15.— Against the presence of an evil spirit, insanity, and mel­ancholy, pray this Psalm with the prayer belonging to it, and the holy name ילי Iali, which means: My Lord! or, The Lord, too, is mine, over a new pot filled with well-water that was drawn for this express purpose, and with this water bathe the body of the patient. The prayer which must be repeated during the process of washing, is as follows: May it be thy will, O God, to restore N., son of R., who has been robbed of his senses, and is grievously plagued by the devil, and enlighten his mind for the sake of thy holy name Iali. Amen. — Selah. —

The three letters of this holy name are found in the words: יגור Jagur verse 1; רגל Ragal, verse 3, and ימוט Jimmot, verse 5.

He who otherwise prays this Psalm with reverence will be generally received with great favor.

Psalm 16.— This Psalm is important and can be profitably employed in different undertakings. For example: 1) If any one has been robbed, and wishes to know the name of the robber, he must proceed as follows: Take mud or slime and sand out of a stream, mix them together; then write the names of all suspected persons upon small slips of paper and apply the mixture on the reverse side of the slips; afterward lay them in a large and clean basin, filled for this purpose with fresh water from the stream — lay them in the water one by one, and at the same time pray this Psalm over them ten times with the prayer adapted to it keeping in mind at the same time the name of חי Chai,23 that is, Living, which name is found in the words of the sixth verse, as follows: חבלים Chabalim, and עלי24 Alei, and if the name of the real thief is written upon the slips, that upon which his name is written will rise to the surface. The prayer is as follows:

Let it be thy will, Eel Chai, the Living God to make known the name of the thief, who stole from me (here name that which was stolen). Grant that the name of the thief, if it is among the names, may arise before thy eyes, and thus 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. — Amen. — Selah.

23. S misreads חו; EE: Caar (here and below).

24. S misreads עלו.

2) Whoever prays this Psalm daily with reverence, and childlike trust upon the eternal love and goodness of God, directed to circumstances, will have all his sorrows changed into joy.

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


Psalm 17.— A traveler, who prays this Psalm early in the morning, with ardor, together with the proper prayer, in the name of יה Jah, will be secure from all evil for twenty-four hours. The prayer is as follows: May it be thy holy will, Oh, Jah, Jenora, to make my journey prosperous, to lead me in pleasant paths, to protect me from all evil, and to bring me safely back to my loved ones, for thy mighty and adorable name's sake. Amen.

The two letters of the holy name Jah are taken from the words שדוני Schadduni,25 verse 9, and מרמה Mirmah, verse 1.

25. EE: Shoddini.

Psalm 18.— If robbers are about to attack you, pray this Psalm quickly but fervently, with the prayer belonging to it, with confidence in the holiest name of אל יה Eel Jah, that is, mighty, all-merciful and compassion­ate God, the robbers will leave you suddenly, without inflicting the slightest injury upon you. The letters necessary to make the holy name of God are contained in the words, אשר Aisher, verse 1; שאול Scheol, verse 1; תמים Tamim, verse 33, and האל Haöl, verse 47.26

26. EE: Aisher, Shaol, Tamin, and Haol.

The prayer is the following:

"Mighty, all-merciful and compassionate God, Eel Jah! may it be pleasing to thy most holy will, to defend me against approaching robbers, and protect me against all enemies, opposers and evil circumstances, for thine is the power and thou canst help. Hear me for the sake of thy most holy name, Eel Jah. Amen. — Selah! —

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

Psalm 19.— During a protracted and dangerous confinement, take earth from a crossroads, 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 times in succession, with the proper holy name of God and the appropriate prayer. The holy name of this Psalm consists of two letters from the most holy name יהוה Jehovah הי He, which, according to the tradition of the Kabbalists, are of great power, and which embrace the so-called ten Sephiroth 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 sufferings, and help her and the fruit of her body that she may soon be delivered. Keep her and her child in perfect health and grant her life, for the sake of the holy name, הי He. Amen. — Selah! —

Do you desire your 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 effectual in driving away 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 השמים Haschamaijim, verse 2, and וגאלי Begoäli, verse 15.27

27. EE: Hashamaijim v. 2 and Begoaeli v. 6. S. also misidentifies this last word as verse 6, but it is actually the last word of the Psalm, v. 15.


Psalm 20.— Mix in a vessel, rose-oil, water, and salt, pray over it seven times in the most holy name יהו 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 you summoned to appear before the judge in person, in a judicial trial, you 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! Thou holdest the hearts of all men in thy power and movest them according to thy 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 may 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 ful­fill my desire, for the sake of thy great and adorable name, יהו Jeho. Amen. — Selah. —

The letters of the holy name Jeho are contained in the words: יענך Jaanach, verse 2; סלה Sela, verse 4, and קראנו Korenu, verse 10.28

28. S: Jaancha, Sela, and Korenu; EE: Jaanah, Sela, and Korem.

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 יהך Jehach,29 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, יהך Jehach, to calm the storm, and to deliver us mercifully from this danger. Amen. Selah!

29. EE: Jehaen.

The letters of this holy name are contained in the words: יהוה Jehovah, verse 2; דומה Duma, verse 14, and כי30 Ki, verse 13.

30. S. mistakenly reads כו.

If you 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 יהך 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 assurance that you will be favorably received and receive grace.


Psalm 22.— If a traveler prays this Psalm seven times daily, with the appropriate divine name אה Aha, and a prayer arranged according to surrounding circumstances, in full trust in the mighty protection of our ex­alted and most merciful God, 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 and men.

The letters of this holy name are found in the words: אלי Eli, verse 2; עשה Assah, verse 32.1

1. The EE, following Scheible, reads "33", but this is actually verse 32 according to the Hebrew numbering — the last word of the Psalm.

Psalm 23.— Should 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 יה Jah seven times, and pray at the end of each repetition:

Lord of the World! not­withstanding thy unutterable mighty power, exaltation, and glory, thou wilt still lend a listening ear to the prayer of thy humblest creature, and wilt fulfill his desires. Hear my prayer also, loving Father, and let it be pleasing to thy most holy will to reveal unto me in a dream, whether (here the affair of which a correct knowledge is deserved must be plainly stated) as thou didst often reveal through dreams the fate of our forefath­ers. Grant me my petition for the sake of thy adorable name, יה Jah. Amen. Selah!

The letters of the holy name יה Jah contain the words: יהוה Jehovah, verse 1; נפשי Napfschi,31 verse 3, and according to the alphabetical order איק בכר Ajack Bechar,32 according to which the letters ה He and נ Nun become transposed.

31. EE: Napschi.

32. ? The Hebrew letters (AIQ DKR) do not match the transcription. EE: Aasch Bechar.

Psalms 24 and 25.— Although the contents of these two Psalms differ materially, in respect to their mystical uses, they are equal and alike in power and action. Whoever repeats these Psalms daily in the morning with feelings of devotion, will escape from the greatest danger, and the devastating flood will not harm him.

The holy name is called אלי Eli, and is found in the words of the twenty-fifth Psalm: אליך Elecha, verse 1; למעמ Lemaan, verse 11, and מי Mi, verse 12.

Psalm 26.— When imminent dangers threaten, whether by land or by water, or if some one should be called upon to undergo severe imprisonment, he should pray this Psalm with the indicated holy names of אלהי Elohe, and with an appropriate prayer, and then he may confidently look forward to an early release from prison.

You will find the letters of this holy name in the words: אשר Aischer, verse 10; לשמוע Lischmoa, verse 7; לא Lo, verse 4 (after the order of את בש At Basch), and חטאים Chattaim, verse 9.

Psalm 27.— If you wish to be well and kindly received in a strange city, and desire to be hospitably entertained, repeat this Psalm upon your journey again and again, with reverence, and in full confidence that God will dispose the hearts of men to receive and entertain you kindly.

Remark by the Translator.

Since the author has neither a holy name nor prayer for the above Psalm, it may be presumed that the frequent repetition of the Psalm is sufficient for all purposes intended.

Psalm 28.— Do you wish your enemy to become reconciled to you, pronounce this Psalm, with the appropriate holy name הי He, and a suitable prayer, trusting in the power and readiness of the Great Ruler of hearts, and so your wish will be fully realized.

The two letters of this holy name are contained in the words: לדוד Ledavid, verse 1, and העולם Haolam, according to the order of At Basch.

Psalm 29.— This Psalm is highly recommended for casting out an evil spirit. The manner of proceeding is as follows: Take seven splinters (or sprigs) of the osier and seven leaves of a date palm that never bore fruit, place them in a pot filled with water upon which the Sun never shone, and re­peat over it in the evening, this Psalm with the most holy name of אה Aha, ten times with great reverence; and then in full trust in the power of God, set the pot upon the earth in the open air, and let it remain there until the following evening. Afterward pour the whole of it, at the door of the possessed, and the רוח רעה Ruach Roah, that is, the evil spirit, will surely depart.

The two letters of this holy name are contained in the words יהוה Jehovah, verse 11, and according to the alphabetical order called איק בכר Ajack Bechar and הבו Habu,33 verse 2.

33. EE: Habre.

Remarks by the Translator.

With this Psalm also there is no prescribed prayer given.


Psalm 30.— Whoever prays this Psalm daily, shall be safe from all evil occurrences. The holy name is אל Eel, and may be found in the words: ארוממך Aromimcha,34 verse 2, and למען Lemaan; verse 12.

34. EE: Aromimdha.

By the Translator.

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

Psalm 31.— Would you escape slanders, and are you desirous that evil tongues may do you no harm or cause you vexation, repeat this Psalm 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 יה Jah.

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


The translator regards it necessary to remark once for all, that prayers especially adapted to these as well as many of the following Psalms are wanting, and that the author undoubtedly thought that the prayers al­ready given would enable each one to extemporize a suitable prayer. This presumption is the more probable, since we find further on in the work, that the author exhorts all to engage in prayer to God, without pre­scribing any particular form. Another circumstance, however, relates to the holy names, and if these are wanting it was so ordered by the an­cient Kabbalists, and on this account it should be particularly noted at all times.

Psalm 32.— Whoever prays this Psalm daily receives grace, love, and mercy. With this Psalm will be found neither holy name nor prayer.

Psalm 33.— Have you been unfortunate in respect to the constant death of your children at birth, pronounce this Psalm with the holiest name יהוה Jehovah, over pure 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 surely be heard.

The letters or this holy name you will find in ליהוה Lajehovah, verse 2; הודו35 Hodu, verse 3; עצת Azath, verse 9 (where the letter ו is switched with ע), and היוצר Hajozer,36 verse 14.

35. S mistakenly reads "הוךו".

36. EE: Hejozer.

Psalm 34.— Have you resolved to visit a prince or another person high in authority, pronounce this Psalm and the holy name פלא Pele, that is, Wonderful, briefly before appearing in their presence and you will be received pleasantly and find favor.

The letters of this holy name are found in the words: פודה Paude, verse 23; לפני Lifne, verse 1, and קרא Kara, verse 7.

Even so this Psalm is highly recommended to each traveler, for if he prays it diligently he will surely finish his journey in safety.

Psalm 35.— Have you a lawsuit pending in which you are oppose by unrighteous, revengeful and quarrelsome people, then, pray this Psalm with its holy name יה Jah, early in the morning for three successive days, and you will surely win your case.

The letters composing this holy name are contained in the words: לוחמי Lochmi, verse 1, and in וצנה Wezinna, verse 2.

Psalm 36.— Against all evil and slanderous libels pray this Psalm, and they will cause you no injury.

The holy name of this Psalm is אמת Emmet,37 and is found in the words: און Awen,38 verse 6; משפטיך Mischpatecha, verse 7, and תהום Tehom, verse 7.

37. Or "Aemeth" (truth). Not given in EE.

38. EE: Arven.

Psalm 37.— If any one has drunken so much wine as to lose his reason, and in consequence, fears are entertained for his safety, then quickly pour water into 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 you have been so much slandered that the king and the officers 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 אה Aha, and of the second הי He, taken from the words השע Hascha, verse 14, and אמרתי 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 יה Jah, and is found in the words: שועתי Schawaiti,39 verse 2, and חושה Chuscha, verse 14.

39. EE: Schauaiti.

Psalms 41 to 43.— If your enemies have despoiled you of credit and caused you to be mistrusted, and thereby reduce your earnings, or per­haps, deprive you of your office and installed another in your place, you should pray these three times a day for three successive days, together with a prayer that is appropriate to your circumstances, and by doing this you will perceive incredible things. Your enemies will be put to shame and you will be unscathed.

The 42nd Psalm possesses 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, צבא Zawa, (which means the Lord of Hosts,) belonging to the Psalm, seven times, making known your 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 your expectations.

Psalms 45 and 46.— These two Psalms are said to possess the vir­tue of making peace between man and wife, and, especially, to tame cross wives. The saying is, namely: Whoever has a scolding wife, let him pronounce the 45th Psalm over pure olive oil, and anoint his body with it, 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 conjugal 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 אדיה Adojah, (this name is composed of the first syllables of the two most holy names of God, אדני Adonai and יהוה Jehovah).

The letters are in the words: אלהים Elohim, verse 3; מאד Meod, verse 2; יהוה Je­hovah, verse 8, and סלה Sela, verse 12.

Psalm 47.— Do you wish to be beloved, respected, and well received by all your fellow-men, pray this Psalm seven times daily.

Psalm 48.— If you have many enemies without cause, who hate you out of pure envy, pray this Psalm often, and with it think of the holy name זך Sach, which means Pure, Clear, and Transparent, and your enemies will be seized with fear, terror, 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: אחזתם Achasatam, verse 7, and כי Ki, verse 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 Psalm, together with the appropriate holy name שדי Schaddei, which signifies Almighty, and which belongs to these Psalms, upon pure parchment pre­pared for this particular case, and hang it around the patient's neck with a silken string.

The letters composing the divine name, שדי Schaddei, can be found in the words of the 49th Psalm, שמעו Schimmu,40 verse 1; אדם Adam,41 verse 3, and ויקר Wikar,42 verse 8,43 according to the alphabetical order of the איק בכר Ajack Bechar, after which ר and ק are switched.

40. EE: Schimma.

41. EE: Adaw.

42. EE: Wikas.

43. EE omits the rest of the sentence.

Remarks by the Translator.

(Should some one choose to write and wear a talisman such as is de­scribed above, 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 חי Chai, which signifies Living, and the letters are taken from the words: זבח Sewach, verse 5, and אנכי Anochi, verse 7.

Psalm 51.— If anyone is troubled with an anxious and restless conscience on account of the commission of a heavy sin, then let him pronounce this Psalm with the word דם Dam connected with it in the mind, three times a day, namely, early at noon and in the evening over poppy-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 just yet merciful Judge of all men through a contrite heart, then let him anoint himself with the consecrated oil over the body, and he will find in a few days that he has found grace and that the heavy burden has been removed.

The letters of the word דם Dam, through the transposition of the ד and ם43 in the words פרים Parim, verse 20, and בבוא Bebo, verse 2, are taken according to the order of the alphabet, אל בם Al Bam, in which the B is taken for M.

43. EE: B and M.

Psalm 52.— He who is so unfortunate as to be disturbed through frequent slanders is advised to utter this Psalm daily in the morning, and no special prayer or holy name is needed to obtain the benefit of the Psalm.

Psalms 53 to 55.— These three Psalms are ordained to be uttered by him who is persecuted without cause by open and secret enemies. If he desires only to quiet his enemies, or fill them with fear, he must daily repeat the prescribed 53rd Psalm with the holy name אי Ai. The letters of this name are the first letters of the two blessed names of God, אדני Adonai, and יהוה Jehovah, and are found in the words אמר Amar, verse 2, and ישמח 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, then he must repeat the 54th Psalm with the prescribed holy name, יה Jah. The letters of this are found in the last words of this Psalm, עיני Eeni, and in the word עמנו Immanu,44 verse 2, and indeed according to the Kabbalistic rule גמטריא Gematria, inasmuch as the letter ה He, when it is written out signifies six in number, and in this man­ner may very easily be taken for the letter ו Vav, which, in counting, also numbers six.

44. EE: Immenu.

Should he desire to render his enemies evil for evil, he shall repeat the 55th Psalm with the name וה Vah, which contains both of the final letters of the name יהוה Jehovah. The letters of this name are found in the words: ואתה Weattah, verse 12, and האזינה Haasinah,45 verse 2.

45. EE: Haasinad.

Psalm 56.— This Psalm is recommended to him, who is desirous of freeing himself from the bonds of passion and of sense, and who is anx­ious to be delivered from the so-called יצר הרע Jezer Horra, 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 the church, and with it the holy name חי Chai, signifying Living, which name he should keep constantly in his mind.

The two letters of this name are contained in the words: חנני Chonneni, verse 2, and in אלהים Elohim, verse 6.

Psalm 58.— If you should be attacked by a vicious dog, pray this Psalm quickly, and the dog will not harm you.

Psalm 59.— Would you be entirely free from the יצר הרע Jezer Horra, that is, from the inclination which all men possess to do evil, and the sinful appetites and passions which often overcome them, then pray this Psalm from the second verse to the end, for three days in succession, at early noon and in the evening, and the holy name belonging thereto, namely, פלטיאל Paltioel, which signifies Strong God, My Rescuer, and Savior; also, pray the prescribed prayer, and you will become aware of the most won­derful changes within yourself.

The prayer is as follows: Lord, my Father and the Father of mine, mighty God! May it please thee for the sake of thy great, holy, and adorable name, Paltioel, to release me from the Jezer Harra (from my evil desires and passions and from all evil thoughts and acts), as thou didst the author of this Psalm when he prayed to thee. Amen. — — Selah! — —

The letters of the holy name of פלטיאל Paltioel may be found in the words: פשעי Pischii, verse 3; אלהים Elohim, verse 5; חטאתי Chattati, verse 3; יהוה Jehovah, verse 8; אשיר Aschir, verse 15, and משל Moschel,46 verse 14.

46. EE: Maschel.

Psalm 60.— If you are a soldier in an army, and are about marching into the field, repeat this Psalm, keeping in mind the holy name of יה Jah, and at the conclusion of each repetition of the Psalm, utter a suitable prayer in full reliance upon the endless omnipotence of Him, who can give the victory where he will, and you will be enabled to return to your home uninjured.

The two letters of the holy name יה Jah, are contained in the word צרינו Zarenu, verse 14, as the last word of this Psalm, and in ללמד Lelammed, verse 1, where the letter ד is taken instead of ה.

Psalm 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 שדי Schaddei, and you will experience blessing and good fortune.

The letters composing this name are taken from the words שמעו Schimmu, verse 2; כן Ken, verse 9; and יום Jom, the last word of this Psalm. It should, however, be remarked that both the last letters are selected according to the alphabetical order of איק בכר Ajack Bechar.

Psalm 62.— Speak this Psalm with proper reverence on Sunday im­mediately after the evening prayer, and on Monday after vespers, and at the same time think of the holy name איטמי Ittami, which means "concealed, hidden, or invisible" (which most probably refers to the invisible God, who covers the transgressions of penitent sinners), and utter the following prayer:

Great, mighty and merciful God! may it be thy holy will to par­don me all my sins, transgressions, and offences; wilt thou cover them, and blot them out as thou didst the sins and transgressions of him who uttered this Psalm in thy presence, wilt thou do this for the sake of the adorable name of איטמי Ittami. Amen. — Selah! —

The letters of this name may be found in the words: אך Ach,47 verse 2; ישועתי Jeschuati,48 verse 2; אמוט Emot, verse 3; לאלהים Lelohim, verse 6, and לאיש Leisch, verse 13.

47. EE: Achi.

48. EE: Jeschuate.


Psalm 63.— If you have reason to believe that your business-partners are about to take unfair advantage of you, and that you will suffer loss through them, and if you desire, on this account, to withdraw from the firm, repeat this Psalm, and with it think of the holy name יח Jach, and you will not only be able to withdraw without loss, but you will obtain further good fortune and blessings.

The letters of this holy name are contained in the words ישמח Jiszmach,49 verse 11, and יהודה Jehuda,50 verse 1.

49. EE: Jasjmach.

50. EE: Jechuda.

Psalm 64.— 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 considered necessary.

Psalm 65.— Whosoever utters this Psalm with its appropriate name יה Jah, persistently, will be fortunate in all his undertakings, and everything be attempts will result to his best advantage. It is particularly recom­mended to one who has a petition to prefer, for it is asserted that he will certainly obtain his desires.

The two letters of this holy name are taken from the words ישירו Jaschiru51, verse 14, and דומיה Dumijah, verse 2.

51. EE: Joschiru.

Psalm 66.— If any man is possessed of a רוח רעה Ruach Roah (evil spirit), write this Psalm on parchment and hang it upon him; then stretch your hands over him and say: Save me, O God, for the waters are come into my soul. Psalm lxix. 3.

Psalms 67 and 68.— Both these Psalms contain the divine name of יה Jah. The letters composing it are found in the first Psalm and are se­lected from the words: יחננו Jechonnenu; verse 2, and from the last word of the fifth verse, סלה Sela. In the second, on the other hand, from יקום Jakum, verse 2, and from נורא Nora,52 by switching the letters ה with נ, 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 his body with the water, and the evil spirit will depart from him.

52. EE: Aora.

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 evil 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 it.

The second should be prayed by him who desires to conquer his 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.

Psalm 72.— Write this Psalm with the name אה 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 grace from all men; you may then live unconcerned, for you can never come to poverty.

The letters of the holy name are taken from the words: אלהים Elohim, verse 1, and יאשרוהו Jeaschruhu,53 verse 17.

53. EE: Jeasshruhu.

Psalms 73 to 78.— Since these eleven Psalms have neither holy names nor particular closing prayers, I shall, in order to economize space, record the peculiar virtues ascribed to each one for the good of mankind.

The 73rd Psalm should be repeated reverently seven times daily by those who are compelled to sojourn in a heathen, idolatrous or infidel country, and by doing so, no one need feel afraid that he will be induced to deny his faith.

The frequent and earnest prayer of the 74th Psalm is said to defeat the persecution embittered by enemies, and will frustrate the oppressions of the self-mighty, wealth-seeking, hard-hearted people, and will at the same time bring them to a terrible end.

The devout prayer of the 75th Psalm54 will effect the forgiveness of sins.

54. EE: 74th Psalm.

The 76th Psalm is said to be the quickest and most effective defense against danger from fire and water.

Whosoever prays the 77th Psalm daily will not be overtaken by want or danger.

Whosoever prays the 78th Psalm earnestly and often, will be beloved and respected by kings and princes and will receive favor from them.

The frequent prayer of the 79th Psalm, it is said, is fatal to enemies and opponents.

The constant and industrious prayer of 80th and 81st Psalms is said to be a happy means of saving men from falling into unbelief and saves them also from other errors.

The prayer of the 82nd Psalm will assist an envoy to transact his business to the satisfaction of his employers, and his business affairs will suc­ceed and prosper.

You should write the 83rd Psalm properly, upon pure parchment, and suspend it around your neck, and by so doing you will abide safely in war, avoiding defeat and captivity. If you should, however, be overcome, your captors will not harm you, for even in captivity no harm can befall you.

Psalm 84.— When a man, through a severe and protracted illness, has acquired a repulsive, disgusting, and bad odor, he should pronounce this Psalm with the prescribed holy name of אב Af, which means Father, over a pot of water upon which the Sun never shone, and then pour the water all over himself, and then the bad smell will leave him.

The letters of the holy name אב Af, are found in the words: צבאות Zebaoth,55 verse 2, and in בך Bach, verse 6.

55. EE: Zebarth.

Psalm 85.— Do you wish that your former friend, but who now live at enmity with you, should again be reconciled to you, if you can discover no disposition on his part to make it up with you, then go out into an open field, turn your face toward the South, and pronounce this Psalm, with its prescribed holy name וה Vah, seven times in succession, and he will ap­proach and receive you in great friendship.

The letters of the holy name וה Vah are found in these words: וישעך Vajischeicha,56 verse 8, and הראנו Harenu, verse 8.57

56. S: Vajischeiha.

57. So H; S reads הראינו. EE omits this entire paragraph.

Psalms 86 to 88.— These three Psalms again are left without a holy name, and there is nothing further said about them, than that a per­son should accustom himself to pray them often, because by so doing much good can be done and much evil avoided. The frequent praying, of the 88th Psalm especially, is said to promote the welfare of the com­munity and the congregation.

Psalm 89.— Should one of your own family or dear friends waste away so rapidly, in consequence of a severe illness, so that they are already nearly helpless and useless, speak this Psalm over olive oil and pour the oil over the wool that has been shorn from a ram (or buck sheep),58 and with it anoint the body and limbs of the patient, and he will speedily recover.

58. S: Widder oder Schaafbock. EE: a wether or a ram.

If your friend is under arrest, and you 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 be uttered in full confi­dence in God.

Psalm 90.— Should you accidentally encounter a lion in the forest, or should you be deceived, cheated or plagued by an evil spirit or ghost, then grasp in your mind the name of God שדי59 Schaddei, and repeat this Psalm, and they will withdraw themselves. But you will be still more secure when such a danger should arise, if you pray the following 91st Psalm in connection with the 90th, at one and the same time.60 The letters of the holy name are taken from the words: תפלה 61 Tepfilla, where ש is substituted for ת according to a Kabbalistic rule; איק בכר also from מעון Maon, and אתה Atta,62 using the alphabetical order איק בכר Ajack Bechar.

59. S: שדו.

60. EE omits the rest of this paragraph.

61. So H, verse 1; S: תפילה

62. These last two words are also from verse 1.

Psalm 91.— The holy name of this Psalm is אל Eel,63 which means Strong God. After speaking this Psalm, and the preceding one, over a person tormented by an evil spirit, or one afflicted by an incurable disease, in the name of אל שדי Eel Schaddei, then pray humbly: Let it be thy holy pleasure, oh my God! to take from N., son of R., the evil spirit by which he is tor­mented, for the sake of thy great, mighty and holy name אל שדי Eel 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 when he prayed this Psalm. Let his prayer penetrate to thee as once the holy in­cense arose to thee on high. Amen. Selah!

63. S transcribes this name "El" here, but elsewhere generally reads "Eel".

The two letters of the name אל Eel are contained in the words ישועתי Jeschuati,64 verse 16, and אורך Orech, verse 16.

64. EE: Jeschuti.

Again write this Psalm in connection with the last verse of the previous Psalm upon clean 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 when 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 suffering 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 battles, lieges, robberies, close imprisonment, etc., let him confess his sins first of all, and then speak the ויהי נועם65 Vihi Noam prayer (the name by which the 91st Psalm with the aforesaid verse is usually known), ninety-nine times, ac­cording to the number of the two holiest names of God, יהוה אדני Jehovah Adonai.66 Each time when he comes to the fourteenth verse, "Because he hath set his love upon me," etc., he shall keep in mind the holy name, ביט67 and then pray devoutly each time:

"Thou art the most holy, king over all that is revealed and hidden, exalted above all that is high, sanctify and glorify thy adorable name in this thy world, so that all the nations of the earth may know that 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 object of the prayer must be distinctly stated), which has over­taken me N., son of N. 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 dust 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 may consist in fasting, giving alms, or in the daily reading of several chapters of the Holy Scriptures, Psalms, of the Zohar,68 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 releasest 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 prayer."

(The last words should be repeated seven times at each ending of the prayer.)

65. S misreads ויהו נועם

66. S: Jehovah Adonei.

67. S does not transcribe this name, and EE omits the name entirely.

68. S: des Sohars; EE: Sohar.

And now, whoever will punctually observe the foregoing instructions 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 Isaac Loria [Luria] have as­sured us that in a time of pestilence or general emergency, the Vihi Noam prayer 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 Psalm, with which we should especially consider the holy names in their order. The following are the names:


(See Fig. A.)

After this should be spoken verses 21-28, chapter xii. of Exodus, and with them keeping in mind the names contained in the 23d and 28th verses, in the following order:


69. EE: Huj.

As also:

Zeb (?)

70. EE: Vohu, Uha, Bam, Bili, Zel, Holo, Vesop.

and finally the holy name: נשחסלז Nischaszlas.

And now, he who observes all these things to the very letter, and who can keep in his memory all the letters, points, or vowels, he shall be safe from all danger, and shall be as strong as steel, so that no firearms can harm him. The certainty of this is shown by the Kabbalists, because the letter ז Seijin71 is not to be found in the entire Psalm, and since the word זיין Seijin or כלי זיין Kle Seijin72 embraces within its meaning all deadly weapons, this conclusion is entirely correct.

71. EE: Seijid.

72. EE: Kie Seijin.

Remarks by the Translator.

The extraordinary powers ascribed to the 91st Psalm may all be right and proper enough, but it is to be regretted that the reader cannot avail himself of its benefits, especially in the last experiment, because all the recorded holy names consist of the first letter of all the words of the 91st Psalm, and likewise of the 23rd and 28th verses of Exodus, chapter xii., a passage which has already been quoted. It is, therefore, impossible to pronounce this name properly, neither can it be translated into English or into any other language. And how shall we then memorize the first letters of each word of the Psalm together with the points or vowels be­longing to them? If any one, notwithstanding the difficulties attending the use of this Psalm, should desire to avail himself of its virtues, then he must undertake the burdensome task of learning 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 his face and whole body with the water; then turn his face toward the north, pray to God for the fulfillment 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 mariner, 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 stern 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 92nd, seven times, keeping in mind at the same time the holy name אל קנוא טוב Eel Kanno Tof,73 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 N., 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. —

73. EE: Eel Kanno Taf.


Psalm 95.— The appropriate holy name of God and peculiar to this Psalm is אל Eel, which is, great, strong God, and the letters are found in the words: אל Eel, verse 3, and לצור Lezur, verse 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 יה Jah, and the letters of the first are found in the words, ישועתו Jeschuato, verse 2, and הבו Hawu,74 verse 7, and those of the other in the words: ישמחו Jiszmechu,75 verse 1, and אתה Atta, verse 9. Whosoever will pray these two Psalms three times daily, will cause his family great joy and contentment.

74. EE: Hawn.

75. S misreads ישמחי; EE: Jismechu.

Psalm 98.— The holy name of this Psalm is also יה 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: ישראל Israel,76 verse 3, and הושיעה Hoschiah,77 verse 1.

76. S: Ißraël.

77. EE: Haschiah.

Psalm 99.— With this Psalm there is no holy name recorded, and all who wish to become really pious are advised to pray it often with proper devotion.

Psalm 100.— The holy name יה Jah, so often mentioned already, is also appropriate to this Psalm, and whoever prays it several days successively seven times, will overcome all his enemies. The two letters of this holy name are recorded in אלהים Elohim78 verse 3, and in בתודה Vetodah,79 verse 4.

78. S omits the transcription of this name, and EE omits it entirely.

79. EE: Aetodah.

Psalm 101.— Whoever bears this Psalm in addition to the 68th upon his person, written upon parchment, is secure from the persecution of evil spirits and vindictive persons.

Psalms 102 and 103.— Both these Psalms are said to be very good for barren women by the use of which they may receive grace and favor from God. The holy name of the one is called יה Jah, and is taken from ענני Anneni, verse 3, [and from בנה Baneh, verse 17,]80 and the name of the other one is אה Aha, and is taken from the word אדני Adonai, verse 12, and from סלה Sela, verse 20.

80. EE omits the words in [].

Psalm 104.— The frequent and earnest prayer of this Psalm is said to be attended with such great power, that through it the מזיק Masick may be destroyed.

Remarks of 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. Generally, 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 sin.

Psalms 105 to 107.— To these three Psalms the holy name of יה Jah is ascribed, and according to the original writing, it is said, that the 105th Psalm will cure three days' fever; the praying of the 106th Psalm will cure the four days' fever, and finally the praying of the 107th will cure the daily fever.

The letters of the holy names are taken from ליעקב Lejaikof, verse 7, and הודו Hodu, verse 1, and further from זכרני Sochreni, verse 4, and from תהלתו Tehillato, verse 2 of the 106th Psalm, and finally from ישלח Jischlach, verse 19, and ברנה Verinna, verse 21.

Psalm 108.— Write this Psalm with its proper holy name, וי Vi, (two letters from the most holy name of יהוה Jehovah, in which Kabbalists seek through its many divisions, great secrets,) upon clean parchment, and hide it in a secure spot behind the door of your house, and then your going and coming will be blessed, and you will be successful in all your busi­ness transactions.

The two letters of the holy name Jehovah, by a transposition of ו Vav and י Jod, are contained in the words: צרינו Zarenu,81 verse 14, and in נכון Nachon, verse 2.

81. EE: Zarenn.

Psalm 109.— Have you a mighty enemy, who plagues and oppresses you, fill a new jug with new, sparkling wine, 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 אל Eel (great and strong God), and afterward pour the mixture before the door of your enemy's dwelling. Be careful, however that you do not sprinkle a single drop upon yourself when in the act of pouring it out.

The letters of the name אל Eel are found [by replacing ל for כ]82 in the words: אלהים Elohim, verse 3, and in כי יעמוד Ki Jamood, verse 5.

82. EE omits.


Psalms 110 and 111.— The first of these Psalms is marked with the holy name יה Jah, and by its frequent use in the form or a prayer, and a man may compel all enemies and opposers to bow to him and beg for quarters and peace.

Through praying the 111th Psalm a man may acquire many friends without the necessity of keeping constantly in mind any special holy name.

Psalms 112 and 113.— 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 אדני Adonai (Lord), and יהוה Jehovah, namely, אה Aha, which may be found in this Psalm in the words ישראל Israel,83 verse 1, and יהודה 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.

83. S: Jißraöl; EE: Jiszraoel.

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 daily with devotion, trusting fully 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.

Psalm 118.— If you pray this Psalm often and devoutly, you 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 consists in the Hebrew of eight alphabets, 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.

Aleph.— 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 tone of voice, he will be relieved. If any one has made a vow, which has become burdensome to fulfill, it will be easy for him to keep his promise.

Beth.— It is said that through the second division 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 hard-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 Joshua i., and also the holy name of the an­gels, חפניאל Chofniel,84 שובניאל Schuwniel,85 and מופיאל Mupiel. The translation of these three angel-names it is not 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 superfluous to give them here. Chofniel sig­nifies Cover, or overshadow me, mighty God! (namely, with the spirit of wisdom and knowledge). Schuwniel, 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 himself). 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 I 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 succession.

84. EE: Chosniel.

85. EE: Schrewniel.

Gimel.— 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 place, is 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 make 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 33 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 continually upon his breast.

Vau.— Speak these eight verses, 41 to 48, properly over water, and give it to your servant or dependent to drink, and then your rule and power over him will become easy and agreeable, and he will serve you willingly.

Zain.— To the seventh division, verses 49 to 56, two different effects 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 רפאל Raphael, which signifies, heal, mighty God, properly upon a small 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 results, 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.

Cheth.— Speak the division of this letter, verses 57 to 64, seven times over wine, and give a sick person, who has severe pains in the upper part of the body, to drink of it, and he will soon find relief.

Teth.— The division of the letter Teth, verses 65 to 72, is an easy, quick, and tried remedy to cure the severest case of kidney or liver com­plaints, or to take away pain in the hips. Pronounce these eight verses properly, specially, and reverently over the sick person and he will convalesce.

Jod.— Would you find grace and favor with God and man, pray at the close of each morning prayer the division of this letter, verses 73 to 80,86 trusting fully in the mercy and grace of God, and your prayer will be heard.

86. EE: 70 to 80.

Caph.— 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 the 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 conjuring voice, over the affected arm, and the pain will cease and the arm will be healed.

Nun.— Have you a mind to travel, pray this division, verses 105 to 112, 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 journey safely and will prosper in your avocation.

Samech.— If you have a favor to ask of a superior, pray, before pre­senting your petition, or before you attempt to ask the favor verbally, the eight verses of the letter Samech, verses 113 to 120, and you will not go away unheard.

Ain.— 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 effect in the case of a boil or swelling on the left side of the nose, and the proceedings in both cases must be the same to effect a cure.

Tsaddi.— Since it frequently happens that persons in an official sta­tion are induced, through misrepresentations and other circumstances, to give a wrong and unjust decision, even against their better knowledge and desire, they are kindly advised to pray the eight verses of this letter, 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 enlighten their minds.

Koph.— The mysterious operation of this division, verses 145 to 153, 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.

Resh.— Are you burdened with a painful, constantly running boil in the right ear, pronounce the eight verses of the division of the letter Resh, verses 153 to 160,87 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.

87. EE: 152-160.

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.

Tau.— The last division of this Psalm, verses 169 to 176, should be used in the same manner as the division of the letter Resh, 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 Psalm, 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 Tau 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 Kuf. 7. The eight verses of the letter He. 8. Those of the letter Zain. 9. The division of the letter Vau. 10. The eight verses of the letter Pe. 11. The division of the letter Zain. 12. The division of the letter Ain. 13. The eight verses of the letter Cheth. 14. Those of the letter Tamech. 15. Those of the letter Teth. 16. Of Nun. 17. The eight verses of the letter Jud, and finally, 18. the division of the letter 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 conclusion of this Psalm, knots, combinations, or magical knots in water, with or under the names of: Adam, Seth, Enoch, Canaan, Mahalleel, Jared, Methusaleh, Lamech, Noah, Shem.

(The translator is compelled to admit honestly, that he 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 judge, 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.

Psalm 121.— Are you compelled to travel alone by night, pray this Psalm reverently seven 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 you will be received gra­ciously and find favor. Also, pray this Psalm each time that you are present in church, and you will obtain a blessing.


Psalm 123.— If your servant or journeyman has run away from you, write this Psalm, together with his name, on a leaden or tin plate, when he will return to you.

Psalm 124.— If you 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 125.— If you are compelled to travel in a country, 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 hands 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 your children are taken away from you in their infancy, and that you are not able to raise any of them, then, when your wife again becomes pregnant, write this Psalm upon four amulets made out of clean parchment, and add to the last line of each amulet the names of the following angels: סנוי סנסוני סמנגלף Sinui, Sinszuni,88 and Semanglaf, and afterward hide the amulets in the four walls of your house, thus the child will remain living.89

88. EE: Sinsuni.

89. EE: when your child will live.


Psalm 127.— Write this Psalm upon pure parchment, place this amulet in a clean bag, and hang it about the neck of a newborn 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 confine­ment.

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 business, 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 heavy 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 punctually, 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 with profound reverence.

Psalm 133.— Whoever prays this Psalm daily, will not only retain the love and friendship of his friends, but he will also gain many more friends.

Psalm 134.— This very short Psalm, consisting of only three verses, should be repeated by every learned man, and especially by every student before entering college.

Psalm 135.— Whoever if desirous of repenting sincerely from sin. and of consecrating his life to the service of God, should pray this Psalm daily after the morning and evening prayers, and then his heart and spirit will be daily renewed, and he will become more closely united with God from day to day.

Psalm 136.— Whosoever desires, on account of willful sins and transgressions, to make a penitent confession of his misdeeds, should pray this Psalm beforehand, and then make his confession with an humble and broken heart and with great reverence.

Psalm 137.— The praying of this Psalm, it is said, will root out of the heart the most inveterate hate, envy, and malice.

Psalm 138.— Praying this Psalm, it is stated, will produce love and friendship.

Psalm 139.— This Psalm should be prayed to increase and preserve love among married people.

Psalm 140.— Praying this Psalm, is said to be a powerful means to remove growing hatred between man and wife.

Psalm 141.— Whoever is often oppressed with heartfelt fears should pray this Psalm frequently.

Psalms 142 and 143.— Praying of the first of these two Psalms will cure pain in the thighs, and praying the other will remove tearing pains in the arms.

Psalm 144.— When any one breaks an arm this Psalm should be prayed, and the perfect cure of the arm cannot be delayed or interrupted by untoward circumstances.

Psalm 145.— He who fears ghosts and evil spirits, should pray this Psalm in connection with the 144th, with reverence, for the praying of these Psalms will drive away all ghosts and apparitions instantly.

Psalm 146.— 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 reason to rejoice in a perfect restoration from his injuries.

Psalm 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.

Psalms 148 and 149.— These two Psalms are said to possess the desirable virtue of checking fire, when they are prayed in childlike trust on the unfailing help of the Almighty.

Psalm 150.— This happy Psalm of Praise should be uttered by every God-fearing, thankful being, after having escaped a great danger, or re­ceived a peculiar grace in answer to a prayer to the Lord of Hosts, and it should be repeated with a thankful heart to His praise and glory.



Finally, the author adds the following as a supplement:


Whoever prays the five appended verses daily and hourly to God, will receive grace from God and man, and will obtain prosperity and blessing in all his undertakings.

The verses must be spoken in the following order:

Psalm cxxi. verse 2; Psalm lv. verse 23; Psalm xxxvii. verse 37, Psalm xxxvii, verse 3; Psalm cxviii. verse 13.


A truly mysterious wonder-working formula is contributed by the celebrated Kabbalist Raf Amram, which is said to possess the especial virtue to protect and defend him, who, after the morning prayer, prays it with proper reverence during a whole day of twenty-four hours, whether at home or on a journey, from all evil power or accident, from robbery, murder, and injury by guns, or other weapons. No man will be able to attack him or to injure him, and no gun can harm him. This wonderful saying is as follows:

See and know, that I am He! I 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 that can heal, and no one can escape my hand or my power. For I stretch out my hand toward heaven (that is, I swear by heaven), and say: I am He that liveth forever.
אנימון Animon, אנימון Animon, אלימון Alimon, ריבטיפ Riwtip,1 טפטואה Taftiah!2 The Lord can and will watch and keep, Amen. After a man has uttered this three times in suc­cession, and with it has kept in mind the three names of angels added thereto, he should say the following: Happy art thou people of God! Who is like unto thee; a people whose help is Jehovah. He is the breastplate of thy help, and the strong 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 places. Lord of the earth let it be agreeable to thy holy will to command thy angels to protect me and defend me in all my ways. Amen!

1. (sic) EE: Rirvtip.

2. Should probably read טפטיאה. EE: Taftian.

Remarks by the Translator.

The above Hebrew words are Kabbalistic names of angels, and are very hard to understand, and yet harder to translate. Thus for example, the letters of the word אלימון Alimon, אל לעלם יהוה מלך ועד נצה Eel Leolam Jehovah Melech Waaed Netzach, that is, Jehovah is an eternal God! he is a victorious king to all eternity. This prince or king according to the belief of Kabbalists, is entrusted with the superintendency of all weapons and guns it the whole world, for the letters of the word Alimon, according to the signification of numbers aggregate 137, and the two small words כלי זיין Kle Sajin,3 under which all kinds of guns and weapons are understood, likewise contained, according to the signification of number, 137 letters, viz:

3. EE: Klo Sajin.
Aleph........1   Beth.........20
Lamed........30   Lamed.........30
Jod........10   Jod.........10
Mim........40   Zain.........7
Vav........6   Jod.........10
Nun........50   Jod.........10


According to this, there are under the power of this field-general all cannons, howitzers, mortars, guns, rifles, pistols, all lances, spears, sabers, swords, and dirks in the whole world, and whenever he thinks proper, none of these will be able to do the least harm. Whoever, therefore, knows how to obtain the favor of the mighty Alimon,4 it will be very easy for him to make himself invulnerable against gun-shot wounds and against sharp instruments of all kinds. The words Riwtip5 and Tafthia6 are also full of mysterious meaning and are the names of two angels who are servants of Alimon.

4. EE: Alemon.

5. EE: Reivtip.

6. EE: Tafthi.

The letters of the holy name אנימון Animon, are contained in the words אני מלך ועד נצחים Ani Melech Baäd Nezachim,7 that is, I am King from Eternity to Eternity! Generally this angel claims a much higher rank than the angel Alimon, for he is first named, and is called upon twice in succession, through which he takes, according to the signification of numbers 314, letters, or as many as the holy name of the שדי Schadai, the name of the Almighty.

7. EE: Ani, Nelech, Raaed, Ne-Zachim.


I here present you (writes the celebrated Rabbi and great Kabbalist Moses, son of Nochman, who is also known as Ramban),8 a great and useful remedy, לרואה ואני נראה Leraue Weäno Nireh,9 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, persecutors, 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.)

8. 1194-1270.

9. EE: Leraue, Weacuo, Nirch.


After you have offered your devoted traveling prayer to God, early before commencing 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 the fingers of your right hand in the following manner: Lay the index finger on the right eye, the middle finger on the nose, and the third finger on the left eye, and then say three times. Through the word of Almighty God. But then also the following passages from the holy scriptures, Genesis, chap. i. verse 1: "In the beginning God created heaven and earth." Deuteronomy, chap, xxxiv. and last verse: "And in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel." Genesis, chap, xxxii. 1,2. "And Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God's host, and he called the name 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 mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass." Numbers, chap. x. verse 35. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel." Numbers, chap. ii. verse 6. "And his host, and those that were numbered thereof, were fifty and four thou­sand and four hundred. All that were mustered of the camp of Ephraim were a hundred thousand, and eight thousand and a hundred throughout their armies, and they shall go forward in the third rank." Here follow several single verses from the Psalms, namely: Psalm xlvi. 46: "The God of hosts is with us; the God of Jacob is our refuge." "Lord of hosts! blessed is the man whose dependence is upon thee." "Help Lord! the King will hear us, when we call upon him." "Jehovah will give might unto his people, the Lord will bless his people in peace." Psalm xix. 14: "Let the words of my mouth, and the meditation of my heart be acceptable in thy sight, O Lord, my strength and my redeemer." And now take your fingers from your eyes, and repeat the following Psalms with devotion — Psalm cxxi.; Psalm lxvii. and Psalm xci. — com­bined with the last verse of the 90th Psalm, and repeat the last verse of the 91st Psalm twice. Have you strictly complied with all the instruc­tions in the mighty protection of God, and you may proceed securely and without fear, for no evil will befall you, and neither robbers nor murder­ers will attack you.


Here is another mysterious means of protection for travelers furnished by this author, but in a different manner. If you 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 Exodus, 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."10

10. EE ends this section at this point, followed by ASTROLOGICAL INFLUENCE UPON MAN on page 176. In the 1865 Scheible edition (German language but published in New York) this section has 12 sections: sections 5-12 being on pp. 342-366. ASTROLOGICAL INFLUENCES follows at p. 371 forward.


— AND —


(From Dr. Gideon Brecher's work: The Transcendental, Magic and Magical Healing Art in the Talmud. Vienna: 1850.)1

1. Das Transcendentale, Magie und magische Heilarten im Talmud, 8. Wien, 1850. Brecher (1797–1873) was born in Prossnitz Austria. He was a prominent Jewish scholar and physician. EE mistakenly reads Brechee.


That the Cosmos constitutes an organic whole, whose separate parts operate upon and in opposition to each other, was well known to the ancients. Man, as the highest individuality on the earth, which served the ancients as the centre of the universe, reflects in his being as a microcosm, the macrocosm. The book of Yetzirah2 (a division of the Tal­mud), accordingly parallelizes three factors of the Cosmos, namely, the earth, time and man, corresponding with the cardinal numbers and the elements of words (letters). In that place it is said: Three principal letters, Aleph, Mem, Schin, correspond 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, Resch, and Tau correspond in the earth with Saturn, Jupiter, Mars, Sun, Venus, Mercury and Moon; in man with wisdom, riches, dominion, life, 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 Aries, the Bull, the Twins, the Crab, the Lion, the Virgin, 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 (תלי) with the boundary of the earth, the book of Yetzirah states further, is like unto a king upon his throne. The spheres of the stars is like a king in the country; the heart of man is like unto a king in battle.

2. S: Das Buch Jezira. EE: Jeziro. From the description this is undoubtedly Sepher Yetzirah (The Book of Creation). This is one of the earliest and most important of the books of the Kabbalah. While it is not a section of the Talmud, it is mentioned therein (Sanhedrin 65b).

The Tali, the ecliptic, and the heart, are the points of concentration and digression of the primum movens3 of the Macro-4 and Microcosm. The Tali, already mentioned, is declared by all the ancients, and among others by Rabbi Jehuda Hallewi,5 "to be the Dragon known in astronomy which the Arabs call Goshar."6 (The supposition is that it is the eccentric orbit of the Moon against the orbit of the Sun.) The Gymnosophists termed the distance of the Moon at the point of her intersection in the ecliptic, Patona Chandera: "The offended dragon" which, however, seems impossible, for the book of Yetzirah gives the Tali as the primum movens (First Mover) of the whole universe. It would be more reasonable to under­stand by it an assumed zone 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 than the world serpent Seschat (Adiseschen Wasughi)7 of the ancient Hindus, which served them as a symbol of the Divine protection and of eternity.

3. I.e. the Primum Mobile, or First Mover. EE: Primum mevens.

4. EE follows S in reading "Makro."

5. Jehuda Hallewi (1075-1141) Jewish poet, physician, and philosopher. EE: Hallawi.

6. EE: Bashar.

7. Also spelled "Vasuki." According to Hindu mythology, Wasughi was a Sun-devouring dragon. EE: Adischen Wasughl.

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 physical and especially with the magical influence of the whole universe upon man as the part of nature.

Even Rabbi Jehuda Hallewi8 calls attention to the wonderful phenome­non that even the elements and powers of nature which contribute to the maintenance of the human organism which man receives within himself, transforms and assimilates to reproduce the wasted particles of his body, and by which he preserves his corporeal integrity, that even these ele­ments after a certain cycle of years, will exercise on their part an inimical and destructive influence upon the human organization, until man dissolves through an individual death, and he returns again unto the elements and chemistry of the general matter of nature. Admitting this constant struggle of man with surrounding nature, the book of Yetzirah compares as already stated, 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.

8. S: Halewi; EE: Haleni.

That the whole universe, the Sun, the Moon, and the rest of the planets 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 uncommon conclusion on the part of the ancients, for they were led to these conclusions by obvious visions and appearances, and they were compelled to 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 un­mistakable manner. Among these may be classed, menstruation in women, the different phases of worm diseases according to the different phases of the Moon, the increase and decrease of certain cutaneous diseases, etc., after these phases; the influence of the Moon upon certain bodily diseases. Reil9 mentions, that the influence of the Moon in causing dysentery has been recognized by many eminent physicians, who, it is said, have observed that the attacks of dysentery are more frequent in new moon and full moon than at any other periods. Others declare that pesti­lence is much more severe at the time of new moon. The Brahmins 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, etc., because the attraction of the Moon at this time unites with that of the Sun, whose power to operate upon bodies on the earth has been established beyond a cavil." Finally, belong in this place the critical days, and the Moon's power of attraction upon travelers by night.

9. Reil: Probably Johann Christian Reil (1759-1813), German physician and author.
The influence of the light of the Sun and the Moon upon humanity must have been evident in the earliest period, 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 temperaments. 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 Sun in painful and diseased parts of the body, and the influ­ence of daytime upon births and deaths. Acknowledging the injurious effects of the Sun and Moon, the Psalmist says: "The Sun will not harm by day, neither the Moon by night."10 The Talmud ascribes healing pow­ers to the Sun. Abaii11 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.

10. Psalm 121.6.

11. EE: Abail.

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 bodies 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." Rabbi Jochanan12 successfully establishes this fact against Rabbi Chanina, who asserts that, "Wisdom and riches are the gifts of the con­stellations;" for says Rabbi Jochanan, it is recorded in Jeremiah 10:2: "Be not afraid of the heavenly signs as the Heathens who fear them." Rab says: Abraham spake before God: Lord of the earth! shall my servant be my heir? God said: No, thy son shall be thy heir. Abraham an­swered: 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.

12. EE (here and below): Joham.

On the writing table of Rabbi Jehoschua ben Levi13 was found written, says the Talmud: "Whoever is born on Sunday will be distinguished above others." Upon this Rabbi Asche says: Both Dime bar Kakustha and I were born 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 born on Monday will always be a passionate man, for on this day the waters were divided. Whoever is born on Tuesday will become rich and given to pleasure; on this day all herbs were created. Whoever is born on Wednesday will be wise and happy: on this day the stars of the firmament were created. He who is born oh Thursday will be constantly employed in works of love. Whoever is born on Friday will become active in good works. Whoever is born oft the Sabbath will also die on the Sabbath, because the Sabbath was desecrated on his account. Raba, the son of14 Rabbi Schila adds: He will be called holy. Rabbi Chanina15 said to his pupils: Go 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 born 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 born under the influence of Ve­nus, he will become rich and voluptuous, because the (fire) of love is born in him. He who is born under the influence of Mercury will be­come enlightened and prudent, because Mercury is the secretary of the Sun. He who is born under the influence of the Moon will learn to bear hardships. He builds and moves in, moves in and builds, eat and drinks of the possessions of the stranger; his secrets remain hidden, and as a thief he will be fortunate. He who is born under Saturn16 will find all his plans perverted and defeated. The plans of others against him, however, will also be defeated. Whoever is born under the influence of Jupiter will become a just man. He who is born under the influence of Mars will become a shedder of blood. Rabbi Asche asserts this. He will either become a robber or a butcher. Abaii17 adds, "or a judge."

13. S: Rabbi Jehoschna ben Lewi. EE: Rabbi Jeheschna.

14. EE omits "son of".

15. EE reads "Chancna," omitting the "Rabbi".

16. EE: Mercury (!)

17. EE: Abam.

We observe that the Talmud regards the sidereal nature of man as a hypostatic18 being of itself. This siderealism, preexisting in the constel­lation of man, he denominates Masol ( (מזל). 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 v. 23.) The siderealism of the proselytes was present at Sinai.

18. S: hypostasirte; EE: hypo-tatical.

Upon the constellation, says Raba, depend — the blessing of children, longevity, success in life. Job cursed his 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 meets serpents or scorpions by which he is attacked, if he destroys 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 born 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 conjunction of the planets, eclipse of the Sun and Moon, exercise a great influence upon vegetables and upon man. Samuel teaches when the spring equinox (תקופת ניסן) happens upon the hour of Jupiter, the strength of the fruit tree will be broken. Should the winter solstice (תקופת טבת) 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 Rabbis 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 his servants to remove the light, in order that they might be in darkness. Rabbi 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 Rabbis 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 inhabitants of the earth. When the Sun appears blood red it portends 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 Rabbis teach further: On account of sin the Sun will be darkened when the presiding judge dies, and is not properly mourned; when a young woman in a city, who is engaged, cries in vain for help when vio­lence is offered to her; and on account 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,19 in regard to which we give the follow­ing passages from the Talmud:

19. Dies nefasti (Lat.): Literally, forbidden, unholy, or unlucky days. These were days on which no public business could be transacted.

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 Mar20 says: Only he who possesses ancestral merit21 should be bled on Monday and on Thursday, because 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. Raschi22 ex­plains this in the following manner: Mars has the supervision over wars, pestilence and all kinds of accidents. The paired (exact) number is likewise an ominous omen, since with it the demons have 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, begins with the creation of the heavenly lights, namely, in the first hour Wednesday (with us between six and 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, Venus, Saturn, Sun, Moon, Mars, namely, in the first hour at the close of Sunday. Mercury, the first hour of the night on Monday; Jupiter, etc. According to this order, in the first hours of the week days are ruled further by the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn. The first hour, on Sunday morning is ruled by the Sun; the first hour on Monday by the Moon, and Tuesday 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, Raschi 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."

20. EE: Mars.

21. EE: "Only he who can enjoy the savings of his parents...." S: "Nur wer das Verdienst der Eitern zu genießen hat...." These Talmudic guidelines for bleeding patients are found in BT Shabbat 129b.

22. EE: Racht.

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 moon. At new moon, and three days thereafter, bleeding is enervating; on the third day after new moon it is known to be dangerous.


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.

Sanchuniaton23 declares that the children of the Kabirists could heal the venomous 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. Ormuzd awakened the great prophet Hom, from whom all the Magi24 originated. He healed all diseases through the word of Or­muzd and by a plant that bears his name.25 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 convalescence was obtained through magical formulas, songs, and incantations (καϑαρμοι, τελεται, επαοιδαι). The medical heroes of the Grecian primitive world were at the same time poets, lawgivers, generals, and astronomers.

23. Or Sanchuniathon, ancient Phoenician writer, flourished 14/13th century BCE(?).

24. S: die Magier. EE: magicians.

25. Ormuzd (or Ohrmazd) is the Middle Persian equivalent of "Ahura Mazda", the name of God in Zoroastrianism. Haoma is both a spiritual being (Yazad) and a plant which has healing properties and is used for ritual purposes both in Zoroastrian and Hindu orthopraxy. (The Sanskrit equivalent is "Soma.") See Dhalla, History of Zoroastrianism (New York, 1938, chapter 22).

Of the cures of spiritual men and prophets we have already spoken. The prophets were unanimous in applying natural means, prayer, and blessing. Rabbi Yitzchak26 said: Four things destroy the evil passions of man, namely, alms, prayer, change of name, and repentance. According to other authors, also, change of place. Josephus writes in reference to king Chiskia [Hezekiah], God gave him 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 eye­witness 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 Essenes27 sought out the power of roots, herbs and 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 (λογος), which, as a mark of preference is called the Angel, the Monas, World of Light, Bread of Life, First Born 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 Yetzirah,28 where we read (i. 8): "One, the Spirit of the Living God, voice and Spirit and word." "And this is the Holy Spirit." The Divine number, the Divine Word, the Divine Scriptures, says Rabbi Jehuda Hallewi,29 in his illustration of the Book Yetzirah, 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. Rabbi Jehuda Hallewi 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 definiteness. 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. Rabbi Jonathan says: "The time will come when the pious will bring the dead to life." Raha says: "If the pious desire to do so, they can create a world." It is reported of this Rabbi that he created a man, and of the Rabbis Chanina and Oschaja, that they were occupied every Fri­day with the book of Yetzirah, 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 Benajahu ben Jehojada30 a chain and a seal upon both of which he engraved a "name" with which to bind the demon king Asmodi.31 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.

26. Talmud, Rosh Hashanah, fol. 16, col. 2. EE follows S in reading "Rabbi Jitzchak."

27. S: Essהer; EE: Escucans.

28. EE: Jeriza.

29. S: Halewi. EE: Halcive.

30. EE: Benajahn ben Jehojada.

31. I.e. Asmodeus, who also appears in Tobit 3:8. Some rabbinic sources name him as king of the demons (Targ. to Eccl. i. 13; Pes. 110a; Yer. Shek. 49b). This demon is ultimately derived from the Zoroastrian demon Aeshma-daeva ("demon of wrath"). EE: Asmedi.

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, reverses, and new creations, and may also conquer demons. "Rabbi Chanina bar Papi was required by a matron who became enamored of him, to fulfill 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 usages (). To these belong the charming of wounds and injuries, with which, notwithstanding the exorcism, 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 the splinter from a gallows, to cure a wound caused by iron. 4. The proverb:

"Good fortune! and be not weary day nor night," probably a saying to obtain good luck. "Gad" means luck, and it is the name of the idol Belus (Isaiah lxv. II). 5. In order to obtain good luck the man as­sumes the name of the woman, and the woman the name of the man. 6. The saying: דוני דני "Be strong, O my barrels!" to increase the wine blessing — Dan is the name of an idol. (Amos viii. 14.) 7. To have luck, People call to the male raven: "Shriek!" (צרח) and to the female raven: "Croak!" (שריקי) 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 count seventy-one chickens. 13. Dancing during the preparation of a meal. (כותח) 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 [Aha] 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 Abaye objects, because Rabbi Ishmael teaches, and because he de­duces from the Torah (Exodus xxi. 19). The physician shall have an un­conditional right to heal. The Talmud not only adopts this view of Abaye's 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 Chiskia [Hezekiah], suffered the Book of Healing to be destroyed, and for this act was praised by the Rabbis, then that book, as is supposed by Maimonides, 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 common benefit to the more enlightened.


1.—Healing by Amulets.

The amulet Kamea (קמיעא) was used as a remedy against diseases and espe­cially against sorcery. This amulet was either a written parchment, prop­erly called Pitka (פותקא), 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. An amulet is called "proven" (קמיעא מומהא) if it has already successfully effected cures three times, whether it is a written amulet, or it consists of roots.1 In reference to the Sabbath (whether or not it might be worn on that day or not), it is to be regarded as "proven" if it was produced by a proven expert (מומחא דגברא).2 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, Shedim;3 in the gardens, Rispe. At the caper-tree not less than sixty Shedim congregate, and the amulet must therefore have reference to this number.

1. S: Probat heißt ein Amulet, wenn bereits dreimal durch dasselbe Heilung bewirkt worden ist, es mag geschrieben sein oder aus Wurzeln bestehen. EE: Proof is called an amulet, since cures have been effected through it three times, whether it was written or whether it consisted of roots. (!)

2. S: "... ist es dann als probat zu betrachten, wenn es von einem bewährten Kenner (MVMHA DGBRA) verfertigt worden ist." EE: "... it must still be re­garded as reliable, because it was made and perfected by a connoisseur."

3. Heb. Shedim is a generic word for spirit. S, EE: Schedim.

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. Rabbi Acha bar Jacob remarks: The last is true only when the bewitched person is not exposed to the light of the Sun or Moon, or to rain, and when he does not hear the ringing of iron, the crowing of the cock, or the sound of footsteps. Rabbi Nachmann bar Yitzchak says that this remedy was already forgotten in his time.

2.—Healing by Charms.

The nurse of Abbaii taught him: "All numbering (naming ?) (מנינא) should be done in the name of the mother (N. son of N.), and all external pas­sages must be made on the left side of the body. Abbaii says farther: 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 Rabbis, 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 Rab­bis! Rabbi Akiba repeated this toast with every vessel of wine used at the marriage feast of his son: Wine and life cheer the Rab­bis and their pupils!4 3. If a piece of bone gets stuck in one's throat, then take a piece of the same bone, put it to it on the head, and say:
Hebrew If it is a fishbone, say: Hebrew 5 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 barrel in the water and say: As the bung becomes clean, etc.

4. EE omits this sentence.

5. EE omits.

Charm against suppuration (סימטא):


Which is roughly: Bas Basia, Mas Masia, Kas Kasia, Scharlai and Amarlia,6 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. son of N.

6. EE: say for instance, Bas, Basia, Mas Masia, Kas, Kasia, Scharial and Amarlia.

Charm against smallpox:


Which is roughly: Drawn sword and pointed sling. His name is not Jacob, the pain rages.7

7. EE: Charm against smallpox; For example; Drawn sword...

Against being possessed (שידא)


Which is roughly: as follows: Cursed, crushed, and banished be the demon, by name Bar Tit, Bar Tama,8 etc.

8. EE: Bar Tet, Bor Tama.

Charm against injury inflicted by demons of by-places:


Which is roughly: Upon the head of the lion, and in the nose of the lioness, I found the demon Bar Schirka Panda. I threw him into a fish-bed and slew him with the jawbone of an ass.

To make evil dreams good, three men recited certain consoling verses from 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 contents 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 evil eye harm­less; the tail of a fox was hung upon the horse.

3.—Remedies and Charms against Sorcery.

Ben Asai says: Do not irritate your anus while sitting down in order to obtain a passage from the bowels, for he who does this will be attacked by sorcery, even though he were engaged in Spain. If a man, however, has done so in a mistake, after an evacuation, let him pronounce the following charm:


"Ye cannot approach, neither Tachim nor Tachtim,9 not all of you, not any of you, neither the enchantment of the sorcerer nor the charm of the sorceress."

9. EE: neither Tachimnor Tachtum.

Rabbi 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.

Rabbi Johanan said: poke root water, anbagar (אנבגר), and theriac are useful both against beverages that have stood open, and against witches.10

10. BT Shabbath 109b: "R. Johanan said: Elaiogaron, kangad, and theriac are efficacious against both uncovered water and witchcraft." The editor describes Elaiogaron as "A sauce of oil and garum, to which wine is sometimes added (Jast.)." kangad: A kind of chervil. S: "Schminkbeerwasser, Anbagar (ANBGR), und Theriak nützen sowohl gegen offengestandene Getränke, als auch gegen Zauberei." Schminkbeere is Phytolacca decandra Linn. Theriac is an ancient herbal medicinal concoction.

Amemar said: A witch queen told me: If you meet witches you should utter the following charm:11


"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."

11. S: "Amemar sagte: Eine Hexenoberin sagte mir: Wenn man den Hexen begegnet, sage man folgenden Spruch." EE conflates these two sentences: "Rabbi Jochanan said: A chief among witches told me..." Ger. "Oberin" means matron, or a Mother Superior of a convent.

The Rabbi 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? Rabbi Pepi says: "Repeat a verse from the Bible that begins and ends with the word אל. Others say, with a verse which begins with אל, and ends with the word לא."12

12. S: "man spreche einen Bibelvers, der mit dem Worte AL anfängt und mit demselben Worte endigt. Nach Andern der mit AL anfängt und mit dem Worte LA endigt." EE: "Repeat a verse 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 someone by the hand13 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. Agrat, Asslat, Belussia,14 are the names of the demons. Raschi."

13. This recalls the paywand in Zoroastrianism.

14. So the Hebrew, but S: "Agrat, Assia, Belussia"; EE: "A rat Assia, Belussia."

If someone meets a woman who has just come from a religious bath, and he is stricken by satyriasis, if he has previously been intimate with her, she in turn will be struck with nymphomania. The means, which is to be discouraged: One says the Bible verse Job 12.21.15

שופד בוז על-נדיבים ומזיח אפיקים רפה

15. "He poureth contempt upon princes, and weakeneth the strength of the mighty." This paragraph was censored from the EE. S: "egegnet Jemand einem Weibe, welches eben aus dem religiösen Bade kommt, so befällt ihn die Satyriasis, wenn er früher als sie einen Coitus übt, wenn umgekehrt, so wird das Weib von der Nymphomanie befallen. Das Mittel, dem zuvorzukommen ist: Man sage den Bibelvers Ijob 12,21. [Corrupted Hebrew, here corrected]."

The Rabbis 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 N., thy mother said to thee: Guard thyself against Schabriri, briri, riri, iri, ri, in a white pitcher (Raschi), this is a magical charm." As the syllables of the word Schabriri decrease, so the demon will withdraw. The Targum of סנוריס blindness (Gen­esis xix. 11), it is שברירי Schabriri.

In reference to paired numbers, of which we have already spoken, Rabbi Papa says: "Joseph, the Demon, told me that through two (זוגות) we kill, through four we only inflict injury. In the number two the evil will fol­low, whether we have done a thing in this number intentionally or acci­dentally. In the number four only when the thing is done intentionally. If we have accidentally partaken of a meal or drank out of a paired plate or pitcher, 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 will burst with chagrin.


We insert the passages of the Talmud which treat of the subject, on ac­count of their coherence, in all that extent, although it may not properly belong in this place, because 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 against snakes and other remarkable occurrences.

He that has swallowed a snake, let him eat ivy and then walk three miles. Rabbi Sime bar Asche saw a man who had swallowed a snake. Rabbi 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 Rabbi Sime himself swallowed the snake, when the prophet Eli came in the form of a wild warrior, gave him ivy and salt 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. Now, 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 Rabbis have bitten him, against the bite of which there is no remedy. The pupils answered, Yes; so it is, master; for when Rab died, Rabbi Jitzsechak 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 snake 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 any one be pursued by an angry snake (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 footsteps 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 cannot come to him through the roof, then let him tie four cats to the barrels and make a noise with straw or bushes, so that the cats, [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.

If a woman sees a snake, and suspects the snake has provoked voluptuousness, then she should take off her dress, and throw it to the snake. If it winds itself around the same, then it is an indication that it is excited; if it doesn't, then it is not. What should be done in the first case? The woman should have coitus before the snake with her husband. Some object that this would only stimulate greater longing; instead, she should take some hair from her head, and some of her nails, and throw it to the snake, saying, "I am menstruating!" (Raschi: This should be regarded merely as a magic remedy and magic charm.)16

16. Talmud, Shabbat 110a. EE censors this paragraph.

If a snake creeps into a woman, (Raschi: When the snake desires her, it often creeps completely inside her) let her spread her legs apart and sit down over two barrels. Then put fatty meat on burning coals between the barrels. Also bring a basket of cress (תחלי שחלים) and fragrant wine, mixed together (to increase the smell). The woman should then hold a pair of pliers in her hand, so that when the snake comes out, being attracted by the smell, she can seize it with them. When this happens, she should throw the snake into the fire, so that it cannot come to her again.17

17. Op. cit. EE also omits this paragraph.

Rabbi 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 cure jaundice two of them are taken in beer.

The following remedies are also recommended in cases of female weak­ness:18 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: Recover from your flow!19 (קוס מזביך)

18. S: Mutterblutfluß (bleeding from the womb).

19. EE reads, "Recover from thy sickness" (here and below).

Another remedy: Take a handful of caraway, a handful of saffron, and an equal quantity of fenugreek, boil them together in wine, and let the woman drink of it, saying: Recover from your flow!

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: Recover from your flow!

Or, take a quantity of the growth of tendrils20 פשטינא, boil them in wine, and let the woman drink of it, and speak to her as above.

20. S: Rankengewächs.

Or, take the plant arnica,21 which grows beside the רוקית - thorn, and burn it to ashes. The woman should carry the ashes upon her person in a linen patch in the summer, or a woolen patch in the winter.

21. S: Wohlverlei. EE omits the word entirely.

Or, dig seven holes in the ground, and burn in each of them young grapevines not over three years' growth. Let the woman take a cup into her hands 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: Recover, etc.

Or, anoint the lower part of her body with flour-water.22

22. S: Mehl-(Wasser). EE: rose-water.

Or, take an ostrich egg,23 burn it to ashes. These ashes the patient should carry in a linen bag in the summer, and in a woolen bag in the winter.

23. S: Straußenei. EE: wreath of feathers. (!)

Or; open a cask of wine expressly for her. She should drink much wine.

Or, take a grain of barley that was found in the dung24 of a white she-ass. If she holds this one day (Raschi: in her hand),25 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.

24. S: Miste. EE: stable.

25. EE: If she holds this one day in her hand (the right hand).

5.—Magical Remedies Against Various Diseases and Conditions.

ABORTUS.—The aetites26 (eaglestone, rattle-snake stone — stone of retain­ing, remaining) was worn by women as a prevention against abortion.

26. EE: actitee.

BLOOD-LETTING.—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 Rabbis teach: After blood-letting, one must not, on the same day, drink milk, eat cheese, onions, or vegetables. If one, 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 firstborn on the male side (not of the female side) is effective in the cure of eye diseases.

Rab says: A degenerate eye is dangerous to life, for the vision-power of the eye is closely connected with the pericardium.

Rapid 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:

Hebrew quote

("Hold the dog, fool the rock.") Then take seven pieces of meat from seven different houses, and let the inhabitants27 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 someone say:

27. S: Hausleute. S: inmates.
Hebrew quote

("Night blindness of N., son of N., leave N., son of N."), and perforate the pupil of the dog.

AGAINST DAY BLINDNESS.—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 one! give to me that I may eat." The patient answers: "How can I open? Come in and eat!" After eating he must break the plate or he will him­self become blind.

MIND POWER.—Rab says: The "Bird of the Vineyard" (mentioned in the Mischna) It is פיילי ביירי Abaii adds, one finds it on the palm-tree having a single bark (Raschi and Aruch: on a young palm with a single layer of outter bark on the branches.)28

28. EE omits the Hebrew name as well as the attributions, and says simply, "It is found on the palm-tree having a single bark."

It is employed as a means to strengthen the mind. The right half of it must be eaten, and the left half of it must be preserved in a copper tube which must be sealed with sixty seals (with wax, putty, earth, etc.), and hung upon the left arm. Upon this a man obtains clearer ideas, and is enabled to comprehend matters with more ease. Afterward the other half should also be eaten, for if this be neglected, what has been learned will soon be forgotten.

THE TROMETON EGG.29—Samuel says: A slave that knows how to prepare a trometon egg (soft-boiled egg) is worth a thousand dollars. The egg must be handled thousands of times in warm as well as in cold water, until it be­comes so small that it can be swallowed with a single effort. Whatever disease may be in the abdomen will be known to the physician through the decreasing egg, and he will at once know what remedy to prescribe.

29. S: "Trometon-Ei" with footnote "Weichgesottenes Ei." EE reads simply "soft-boiled egg." S adds, "Samuel explorirte sich durch ein קלח =Stängel (und ließ ihn wirken) bis seine Hausleute sich (über seinen Zustand) das Haar ausrauften." (?)

FEVER.—The nurse of Abaii30 gave him the following remedies:

30. So S. EE conflates this with the preceding sentence and reads, "The nurse of Samuel."

Against the Daily Fever: Take a new silver coin and a piece of salt of equal weight, and carry both over the pit of the heart, attached to a string.

Or, take a seat on a crossroad, and as soon as you observe a large ant carrying something, take her up and place her in a copper tube, close the opening with lead, and seal it with sixty seals, shake the tube and hand upon your body, and say to the ant: Thy burden upon me; and my bur­den upon thee.31

31. BT Shabbath 66b.

Or, take a new earthen pipkin, go to a spring and say: Spring, Spring! lend me a pipkin full of water for the road that happens to me. Then swing the pipkin full of water seven times around your head, throw it backward and say: Spring, Spring! take the water you gave me, for the way that happened to me came in his day and departed in his day.32

32. Ibid.

Rabbi Huna says: For fever recurring every three days, take seven different grapes from seven different grapevines, seven chips from seven joists, seven nails from seven bridges, seven small quantities of ashes from seven stoves, seven bits of earth from seven holes in the ground, seven pieces of pitch from seven ships, seven grains of cumin, seven hairs out of the beard of an old dog. Bind these all together and carry them with a string upon the nape of the neck.33

33. BT Shabbath 67a.

Rabbi Johanan says: For the burning fever, take a knife that is made entirely of iron, go to a thorn bush and tie a hair line to it. On the first day make a notch in it and say: "And there appeared unto him an angel of God in a flame of fire out of the midst of the burning bush." On the next day make another indentation and say: "Then God saw that he approached in order to see, etc." The following day make another indenta­tion and say: "Come nigh, etc." Then cut the thorn off near the ground and say: O thornbush! O thornbush! I trust in thee!34

34. S, EE: Rabbi Jochanan... BT, loc. cit. S continues with 8 more pages of folk remedies from the Talmud.