Minoras Beast: Der Tag wird kommen (German Edition)

Duke Leopold of Saxony: Considering the era in which our author lived, and the nation to which he belonged, he appears to have been somewhat broad in his religious views; for not only does he insist that this sacred system of magic may be attained by any one, whether Jew, Christian, Mahometan, or pagan, but he also continually warns Lamech against the error of changing the religion in which one has been brought up; and he alleges this circumstance as the reason of the occasional failures of the magician Joseph of Paris the only other person he mentions besides himself and Abra-Melin who was acquainted with this particular system of magic , namely that having been brought up a Christian, he had renounced that faith and become a Jew.

At first sight it does not seem clear from the occult point of view what particular occult disadvantage should be attached to such a line of action. But we must remember, that in his age, the conversion to another religion invariably meant an absolute, solemn and thorough renunciation and denial of any truth in the religion previously professed by the convert. Herein would be the danger, because whatever the errors, corruption, or mistakes in any particular form of religion, all are based on and descended from the acknowledgment of supreme divine powers. Therefore to deny any religion instead of only abjuring the mistaken or erroneous parts thereof would be equivalent to denying formally and ceremonially the truths on which it was originally founded; so that whenever a person having once done this should begin to practise the operations of the Sacred Magic, he would find himself compelled to affirm with his whole will-force those very formulas which he had at one time magically and ceremonially though ignorantly denied; and whenever he attempted to do this, the occult Law of Reaction would raise as a ceremonial obstacle against the effect which he should wish to produce, the memory of that ceremonial denial which his previous renunciation had firmly sealed in his atmosphere.

And the force of this would be in exact proportion to the manner and degree in which he had renounced his former creed. For of all hindrances to magical action, the very greatest and most fatal is unbelief, for it checks and stops the action of the will. Even in the commonest natural operations we see this. No child could learn to walk, no student could assimilate the formulas of any science, were the impracticability and impossibility of so doing the first thing in his mind. Wherefore it is that all adepts and great teachers of religion and of magic have invariably insisted on the necessity of faith.

But though apparently more broad in view in admitting the excellence of every religion, unfortunately he shows the usual injustice to and jealousy of women which has distinguished men for so many ages, and which as far as I can see arises purely and simply from an innate consciousness that were women once admitted to compete with them on any plane without being handicapped as they have been for so many centuries, the former would speedily prove their superiority, as the Amazons of old did; which latter as the writings even of their especial enemies, the Greeks, unwillingly admit when overcome, were conquered by superior numbers, not by superior valour.

However, Abraham the Jew grudgingly admits that the Sacred Magic may be attained by a virgin, while at the same time dissuading anyone from teaching it to her! The numerous advanced female occult students of the present day are the best answer to this. But notwithstanding the forementioned shortcomings, his advice on the manner of using magical power, when acquired, to the honour of God, the welfare and relief of our neighbour, and for the benefit of the whole animate Creation, is worthy of the highest respect; and no one can peruse it without feeling that his highest wish was to act up to his belief.

His counsel, however, of a retired life after attaining magical power by his system I do not speak of the retirement during the six months' preparation for the same is not borne out by his own account of his life, wherein we find him so constantly involved in the contests and convulsions of the time. Also, however much the life of a hermit or anchorite may appear to be advocated, we rarely, if ever, find it followed by those adepts whom I may perhaps call the initiated and wonder-working medium between the great concealed adepts and the outer world.

An example of the former class we may find in our author, an example of the latter in Abra-Melin. The particular scheme or system of magic advocated in the present work is to an extent "sui generis," but to an extent only. It is rather the manner of its application which makes it unique. In magic, that is to say, the science of the control of the secret forces of Nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races.

Usually the former is termed white magic, as opposed to the latter, or black magic. The invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. The system, however, taught in the present work is based on the following conception: From this it results that the magnum opus propounded in this work is: This, then, is the system of the Secret Magic of Abra-Melin, the mage, as taught by his disciple Abraham the Jew; and elaborated down to the smallest points.

Except in the professed black magic Grimoires, the necessity of the invocation of the divine and angelic forces to control the demons is invariably insisted upon in the operations of evocation described and taught in Mediaeval magical manuscripts and published works. So that it is not so much, as I have before said, this circumstance, as the mode of its development by the six Moons' preparation, which is unusual; while again, the thorough and complete classification of the demons with their offices, and of the effects to be produced by their services, is not to be found elsewhere.

Apart from the interest attaching to the description of his travels, the careful manner in which Abraham has made note of the various persons he had met professing to be in the possession of magical powers, what they really could do and could not do, and the reasons of the success or failure of their experiments, has a particular value of its own. The idea of the employment of a child as clairvoyant in the invocation of the guardian angel is not unusual; for example, in the "Mendal," a style of oriental divination familiar to all readers of Wilkie Collins' novel, The Moonstone, ink is poured into the palm of a child's hand, who, after certain mystical words being recited by the operator, beholds visions clairvoyantly therein.

The celebrated evocation at which the great Mediaeval sculptor, Benvenuto Cellini, is said to have assisted, also was in part worked by the aid of a child as seer. Cagliostro 4 also is said to have availed himself of the services of children in this particular. But for my part I cannot understand the imperative necessity of the employment of a child in the angelic evocation, if the operator be pure in mind, and has developed the clairvoyant faculty which is latent in every human being, and which is based on the utilisation of the thought-vision.

This thought-vision is exercised almost unconsciously by everyone in thinking of either a place, person, or thing, which they know well; immediately, coincident with the thought, the image springs before the mental sight; and it is but the conscious and voluntary development of this which is the basis of what is commonly called clairvoyance. Among the Highlanders of Scotland, the faculty, as is well known, is of common manifestation; and by the English it is usually spoken of as "second sight". Unfortunately, like far too many modern occultists, Abraham the Jew shows a marked intolerance of magical systems differing from his own; even the renowned name of Petrus di Abano 5 is not sufficient to save the Heptameron or Magical Elements from condemnation in the concluding part of the third book.

Works on magic, written conjurations, pentacles, seals, and symbols, the employment of magical circles, the use of any language but one's mother tongue, appear at first sight to be damned wholesale, though on a more careful examination of the text I think we shall find that it is rather their abuse through ignorance of their meaning which he intends to decry, than their intelligent and properly regulated use. It will be well here to carefully examine these points from the occult standpoint of an initiate, and for the benefit of real students.

Abraham in several places insists that the basis of this system of Sacred Magic is to be found in the Qabalah. Now, he expressly states that he has instructed his eldest son, Joseph, herein as being his right by primogeniture, even as he himself had received somewhat of Qabalistic instruction from his father, Simon.

But this system of magic he bequeaths to his younger son, Lamech, expressly as a species of recompense to him for not being taught the Qabalah , his status as a younger son being apparently a serious traditional disqualification. This being so, the reason is evident why he warns Lamech against the use of certain seals, pentacles, incomprehensible words, etc. Any advanced student of occultism who is conversant with Mediaeval works on magic, whether MS.

I have commented at length on this subject in my notes to the Key of Solomon, published by me a few years ago.

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Wherefore Abraham the Jew it appears to me, in his anxiety to save his son from dangerous errors in magical working, has preferred to endeavour to fill him with contempt for any other systems and methods of operation than the one here laid down. For also besides the unintentional perversions of magical symbols I have above mentioned, there was further the circumstance not only possible but probable of the many black magic grimoires falling into his hands, as they evidently had into Abraham's, the symbols in which are in many cases intentional perversions of Divine Names and seals, so as to attract the evil spirits and repel the good.

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For the third book of this work is crowded with Qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors which make them of value. Abraham's formula is slightly different: The pentacle in my Key of Solomon is classed under Saturn, while the above is applied to the nature of Venus. In the Hebrew, this versicle consists of exactly twenty-five letters, the number of the letters of the square. It will be at once noticed that both this form and that given by Abraham the Jew are perfect examples of double acrostics, that is, that they read in every direction, whether horizontal or perpendicular, whether backwards or forwards.

But the form given as a pentacle in the Key of Solomon the King is there said to be of value in adversity, and for repressing the pride of the spirits. This example therefore shows clearly that it is not so much the use of symbolic pentacles that Abraham is opposed to, as their ignorant perversions and inappropriate use. It is also to be observed, that while many of the symbolic squares of letters of the third book present the nature of the double acrostic, there are also many which do not, and in the case of a great number the letters do not fill up the square entirely, but are arranged somewhat in the form of a gnomon, etc.

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Others again leave the centre part of the square blank. In Appendix C to the Introduction I will, for the sake of comparison, give some examples of angelic invocation taken from other sources. Abraham the Jew repeatedly admits, as I have before urged, that this particular system of the Sacred Magic of Abra-Melin has its basis in the Qabalah. It is well to examine what is here meant. The Qabalah itself is divided into many parts; the great bulk of it is of a mystic doctrinal nature, giving the inner occult meaning of the Jewish sacred writings.

Also it employs the numerical values of the Hebrew letters, to draw analogies between words, the total numerical value of whose letters is the same; this branch alone is a most complicated study, and it will be foreign to our purpose to go into it here; the more so as my work, the Kabbalah Unveiled, treats at length of all these points. The so-called practical Qabalah is the application of the mystic teachings to the production of magical effects. For the classification of divine and angelic names; of hosts and orders of angels, spirits, and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the Qabalah, so that the knowledge hereof can give a critical appreciation of the correspondences, sympathies, and antipathies obtaining in the invisible world.

Therefore what Abraham means is, that this system of Sacred Magic is thoroughly reliable, because correct in all its attributions, and that this being so, there is no chance of the operator using names and formulas on wrong occasions and in error. But also it is notable that Abraham the Jew probably again with the intent of confusing Lamech as little as possible speaks only of two great classes of spirits: Evidently, also, many of the results proposed to be attained in the third book, would imply the use of the elemental spirits rather than that of the demons.

No advanced adept, such as Abraham evidently was, could possibly be ignorant of their existence, power, and value; and we are therefore forced to conclude either that he was unwilling to reveal this knowledge to Lamech; or, which is infinitely more probable, that he feared to confuse him by the large amount of additional instruction which would be necessary to make him thoroughly understand their classification, nature, and offices.

This latter line of action would be the less imperative, as the correctness of the symbols of the third book would minimise chances of error; and what Abraham is undertaking to teach Lamech, is how to arrive at practical magical results; rather than the secret wisdom of the Qabalah. It is entirely beyond the scope of this introduction for me to give here any lengthy dissertation on the natures, good or evil, of spiritual beings. I will, therefore, only state briefly and concisely the principal differences between angels, elementals, and devils.

We may then conclude that angels, though themselves divided into numerous orders and classes, possess generally the following characteristics: That they are entirely good in nature and operation, the conscient administrators of the divine will upon the plane of the material universe; that they are responsible, not irresponsible agents, and therefore capable of fall; and that they are independent of the currents of the infinite secret forces of Nature, and can therefore act beyond them, though their classification and qualities will cause them to be more sympathetic with certain among these forces than with the rest, and this in varying degree.

Also that they are superior in power to men, spirits, elementals, and devils. The elementals on the other hand, though consisting of an infinitude of classes, are the forces of the elements of nature, the administrators of the currents thereof; and can therefore never act beyond and independently of their own particular currents.

In a sense, therefore, they are irresponsible for the action of a current as a whole, though responsible for the part thereof in which they immediately act. Therefore also they are at the same time subject to the general current of the force, wherein they live, move, and have their being; though superior to the immediate and particular part of it which they direct. Such races, superior to man in intuition, and magical powers; inferior to him in other ways; superior to him in their power in a particular current of an element; inferior to him in only partaking of the nature of that one element; are of necessity to be found constantly recurring in all the mythologies of antiquity.

The dwarfs and elves of the Scandinavians; the nymphs, hamadryads, and nature spirits of the Greeks; the fairies good and bad of the legends dear to our childish days; the host of mermaids, satyrs, fauns, sylphs, and fays; the forces intended to be attracted and propitiated by the fetishes of the Negro race; are for the most part no other thing than the ill-understood manifestations of this great class, the elementals. Among these, some, as I have before observed, are good; such are the salamanders, undines, sylphs, and gnomes, of the Rosicrucian philosophy; many are frightfully malignant, delighting in every kind of evil, and might easily be mistaken for devils by the uninitiated, save that their power is less; a great proportion are neither good nor evil, irrationally working either; just as a monkey or a parrot might act; in fact such closely resemble animals in their nature, and especially combinations of animals, in which forms distorted and mingled, would lie their symbolic manifestation.

Another very large class, would not act irrationally in this manner; but with intent, only always following the predominant force either good or evil in their then entourage; a spirit of this kind, for example, attracted into an assembly of good persons would endeavour to excite their ideas towards good; attracted among evil-minded persons would incite them mentally to crime. Among how many criminals is not their only excuse that "they thought they kept hearing something telling them to commit the crime"!

Yet these suggestions would not always arise from elementals alone, but frequently from the depraved astral remnants of deceased evil persons. Devils, on the other hand, are far more powerful than elementals, but their action for evil is parallel to that of the good angels for good; and their malignancy is far more terrible than that of the evil elementals, for not being, like them, subjected to the limits of a certain current, their sphere of operation extends over a far greater area; while the evil they commit is never irrational or mechanical, but worked with full consciousness and intent.

I do not agree entirely with the manner of behaviour, advised by Abraham towards the spirits; on the contrary, the true initiates have always maintained that the very greatest courtesy should be manifested by the exorciser, and that it is only when they are obstinate and recalcitrant that severer measures should be resorted to; and that even with the devils we should not reproach them for their condition ; seeing that a contrary line of action is certain to lead the magician into error.

But, perhaps, Abraham has rather intended to warn Lamech against the danger of yielding to them in an exorcism even in the slightest degree. The word "demon" is evidently employed in this work almost as a synonym of devil; but, as most educated people are aware, it is derived from the Greek "daimon," which anciently simply meant any spirit, good or bad. A work filled with suggestive magical references is the well-known Arabian Nights, and it is interesting to notice the number of directions in the third book of this work for producing similar effects to those there celebrated.

For example, the ninth chapter of the third book gives the symbols to be employed for changing human beings into animals, one of the commonest incidents in the Arabian Nights, as in the story of the "first old man and the ind," that of the "three calendars and the five ladies of Bagdad," that of "Beder and Giauhare," etc. Again these chapters will recall to many of my readers the extraordinary magical effects which Faust is said to have produced; who, by the way, as I have before remarked, was in all probability contemporary with Abraham the Jew.

But the mode of their production as given in this work is not the black magic of pact and devil worship, against which our author so constantly inveighs, but instead a system of Qabalistic magic, similar to that of the Key of Solomon the King and the Clavicles of Rabbi Solomon, though differing in the circumstance of the prior invocation of the guardian angel once for all, while in the works I have just mentioned the angels are invoked in each evocation by means of the magical circle. Such works as these, then, and their like, it could not be the intention of Abraham to decry, seeing that like his system they are founded on the secret knowledge of the Qabalah; as this in its turn was derived from that mighty scheme of ancient wisdom, the initiated magic of Egypt.

For to any deep student at the same time of the Qabalah and of modern Egyptology, the root and origin of the former is evidently to be sought in that country of mysteries, the home of the gods whose symbols and classification formed so conspicuous a part of the sacred rites; and from which even to the present day, so many recipes of magic have descended. For we must make a very careful distinction between the really ancient Egyptian magic, and the Arabian ideas and traditions prevailing in Egypt in recent times. I think it is the learned Lenormant who points out in his work on Chaldean magic, that the great difference between this and the Egyptian was that the magician of the former school indeed invoked the spirits, but that the latter allied himself with and took upon himself the characters and names of the gods to command the spirits by, in his exorcism; which latter mode of working would not only imply on his part a critical knowledge of the nature and power of the gods; but also the affirmation of his reliance upon them, and his appeal to them for aid to control the forces evoked; in other words, the most profound system of white magic which it is possible to conceive.

The next point worthy of notice is what Abraham urges regarding the preferability of employing one's mother tongue both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. While fully admitting the necessity of this, I yet wish to state some reasons in favour of the employment of a language other than one's own.

Chief, and first, that it aids the mind to conceive the higher aspect of the operation; when a different language and one looked upon as sacred is employed, and the phrases in which do not therefore suggest matters of ordinary life. Also that the farther a magical operation is removed from the commonplace, the better. But I perfectly agree with Abraham, that it is before all things imperative that the operator should thoroughly comprehend the import of his prayer or conjuration.

Furthermore the words in these ancient languages imply "formulas of correspondences" with more ease than those of the modern ones. Pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator can really attract that force to them, they are nothing but so many dead, and to him worthless, diagrams.

But used by the initiate who fully comprehends their meaning, they become to him a powerful protection and aid, seconding and focussing the workings of his will. At the risk of repeating what I have elsewhere said, I must caution the occult student against forming a mistaken judgment from what Abraham the Jew says regarding the use of magic circles and of licensing the spirits to depart. It is true that in the convocation of the spirits as laid down by him, it is not necessary to form a magic circle for defence and protection; but why? Therefore also the licensing to depart may be to a great extent dispensed with because the spirits cannot break into the consecrated limit of the periphery of the walls of the house.

But let the worker of ordinary evocations be assured that were this not so, and the convocation was performed in an unconsecrated place, without any magical circle having been traced for defence, the invocation to visible appearance of such fearful potencies as Amaymon, Egyn, and Beelzebub, would probably result in the death of the exorcist on the spot; such death presenting the symptoms of one arising from epilepsy, apoplexy, or strangulation, varying with the conditions obtaining at the time.

Also the circle having been once formed, let the evocator guard carefully against either passing, or stooping , or leaning beyond, its limits during the progress of the exorcism, before the license to depart has been given. Because that, even apart from other causes, the whole object and effect of the circle working, is to create abnormal atmospheric conditions, by exciting a different status of force within the circle to that which exists without it; so that even without any malignant occult action of the spirits, the sudden and unprepared change of atmosphere will seriously affect the exorciser in the intensely strained state of nervous tension he will then be in.

Also the license to depart should not be omitted, because the evil forces will be only too glad to revenge themselves on the operator for having disturbed them, should he incautiously quit the circle without having previously sent them away, and if necessary even forced them to go by contrary conjurations.

I do not share Abraham's opinion as to the necessity of withholding the operation of this Sacred Magic from a prince or potentate. Every great system of occultism has its own occult guards, who will know how to avenge mistaken tampering therewith. At the risk of repeating myself I will once more earnestly caution the student against the dangerous automatic nature of certain of the magical squares of the third book; for, if left carelessly about, they are very liable to obsess sensitive persons, children, or even animals.

Abraham's remarks concerning the errors of astrology in the common sense, and of the attribution of the planetary hours are worthy of careful note. Yet I have found the ordinary attribution of the planetary hours effective to an extent. In all cases where there is anything difficult or obscure in the text, I have added copious explanatory notes; so many indeed as to form a species of commentary in parts.

Especially have those on the names of the spirits cost me incredible labour, from the difficulty of identifying their root-forms. The same may be said of those on the symbols of the third book. Wherever I have employed parentheses in the actual text, they shew certain words or phrases supplied to make the meaning clearer. In conclusion I will only say that I have written this explanatory introduction purely and solely as a help to genuine occult students; and that for the opinion of the ordinary literary critic who neither understands nor believes in occultism, I care nothing.

Hebrew and Chaldee Alphabet. Hebrew and Chaldee Letters. How ex- pressed in this work by Roman letters. Hebrew Name of Letter. Employment of a child-clairvoyant by Cagliostro. On his trial at Rome in , and at Zurich in , he was accused of "having practised all kinds of impositions; of gold making, and of possessing the secret of prolonging life; of teaching Cabalistic arts; of summoning and exorcising spirits; of having actually foretold future things especially in small and secret assemblies, and chiefly by means of a little boy whom he took aside with him into a separate room, in order to fit him for divining.

He then instructed the boy to look into the vessel of water, and so commenced his conjurations; he next laid his hand on the head of the child, and in this position addressed a prayer to God for a successful issue of the experiment.

The child now became clairvoyant, and said at first that he saw something white; then that he saw visions, an angel, etc. Cagliostro is also said at Milan to have availed himself of the services of an orphan maiden of marriageable age as clairvoyant. It will be remarked that this modus operandi differs strongly from that employed by the mesmerists and hypnotists of today with their clairvoyants. For here the whole force of the operator was concentrated on a magical ritual of evocation, the hand being merely laid on the child's head to form a link; and it in no way appears that the child was reduced to the miserable condition of automatic trance now practised, and which a really advanced occultist would be the first to condemn, as knowing its dangers.

On the other hand, there seems to be a distinct similarity between Cagliostro's method, and the system of oriental divination called the Mendal, to which I have previously referred.

APPENDICES

Examples of other methods of angelic evocation. For the benefit of the occult student I here give two other systems of angelic evocation. The first is taken from that part of the book called Barrett's Magus , which is entitled "the Key to Ceremonial Magic". The second is copied from my Key of Solomon the King. From The Perfection and Key of. The words omitted by Mathers' ellipsis are "the Cabala or". Barrett's work is nothing more than a plagiary of Agrippa's Three Books of Occult Philosophy , the so-called Fourth Book of Agrippa , de Abano's Heptameron , and a few other texts somewhat abridged , all of which appeared together in Agrippa's Opera Lyon, ?

The section quoted by Mathers is from the Fourth Book. It is amazing to me that Mathers did not recognize this fact. Whoever therefore would call any good spirit to speak or appear in sight, he must particularly observe two things; one whereof is about the disposition of the invocant, the other concerning those things which are outwardly to be adhibited to the invocation for the conformity of the spirit to be called.

Now the number of days of fasting and preparation is commonly one month, i. Now, in the Cabala, we generally prepare ourselves forty days before. This place must first of all be exorcised and consecrated; and let there be a table or altar placed therein, covered with a clean white linen cloth, and set towards the east: In the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. You shall also have in readiness a precious perfume and a pure anointing oil.

And let them both be kept consecrated. Then set a censer on the head of the altar, wherein you shall kindle the holy fire , and make a precious perfume every day that you pray. You shall likewise have a veil made of pure white linen on which must be wrote in a gilt lamen, the name Tetragrammaton ; all which things are to be consecrated and sanctified in order. But you must not go into this holy place till it be first washed and covered with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed.

Then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: O Lord, by thy name we have called them, suffer them to administer unto us. And in the centre of the lamen draw a hexagon 7 or character of six corners; in the middle thereof write the name and character of the star, or of the spirit his governor, to whom the good spirit that is to be called is subject.

And about this character let there be placed so many characters of five corners, or pentacles, 8 as the spirits we would call together at once. But if we should call only one, nevertheless there must be made four pentagons, wherein the name of the spirit or spirits with their characters are to be written. Now this lamen ought to be composed when the Moon is in her increase, on those days and hours which agree to the spirit; and if we take a fortunate planet therewith, it will be the better for the producing the effect; which table or lamen being rightly made in the manner we have fully described, must be consecrated according to the rules above delivered.

Probably an error for "hexagram" or "hexangle". Probably an error for "pentagrams" or "pentangles". Let the man who wishes to receive an oracle from a spirit, be chaste, pure, and sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the Lord's day in the new of the Moon, let him enter into that place clothed with white linen; let him exorcise the place, bless it, and make a circle therein with a consecrated coal; let there be written in the outer part of the circle the names of the angels; in the inner part thereof write the mighty names of God; and let be placed within the circle, at the four parts of the World, 9 the vessels for the perfumes.

Then being washed and fasting, let him enter the place, and pray towards the East this whole Psalm: Then make a fumigation, and deprecate the angels by the said divine names, that they will appear unto you, and reveal or discover that which you so earnestly desire; and do this continually for six days washed, and fasting. On the seventh day being washed and fasting, enter the circle, perfume it, and anoint thyself with holy oil upon the forehead, eyes, and in the palms of both hands, and upon the feet; then with bended knees, say the Psalm aforesaid, with divine and angelical names.

Which being said, arise, and walk round the circle from east to west , until thou shalt be wearied with a giddiness of thy head and brain, then straightway fall down in the circle, where thou mayest rest, and thou wilt be wrapped up in an ecstasy; and a spirit will appear and inform thee of all things necessary to be known.

We must observe also, that in the circle there ought to be four holy candles burning at the four parts of the World, which ought not to want light for the space of a week. It is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name Tetragrammaton , in the manner we have before mentioned.

So as to make a species of small tabernacle around the altar. Repeat the same ceremony for seven days, beginning with Saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe thyself with thy vestments, kindle the lamp, and repeat upon thy knees the aforesaid prayer, 'Adonai, Elohim,' etc.

But I advise thee to undertake nothing unclean or impure, for then thy importunity, far from attracting them will only serve to chase them from thee; and it will be thereafter exceedingly difficult for thee to attract them for use for pure ends. Although this first book serveth rather for prologue than for the actual rules to acquire this divine and Sacred Magic; nevertheless, O! Lamech, my son, thou wilt therein find certain examples and other matters 1 which will be nonetheless useful and profitable unto thee than the precepts and dogmas which I shall give thee in the second and third books.

Wherefore thou shalt not neglect the study of this first book, which shall serve thee for an introduction 2 unto the veritable and Sacred Magic, and unto the practice of that which I, Abraham, the son of Simon, have learned, in part from my father, and in part also from other wise and faithful men, and which I have found true and real, having submitted it unto proof and experiment.

And having written this with mine own hand, I have placed it within this casket, and locked it up, as a most precious treasure; in order that when thou hast arrived at a proper age thou mayest be able to admire, to consider, and to enjoy the marvels of the Lord; as well as thine elder brother Joseph, who, as the first-born, hath received from me the holy tradition of the Qabalah.

Des exemples et des circonstances. I consider this a truer orthography of the word than the usual rendering of "Cabala". Lamech, if thou wishest to know the reason wherefore I give unto thee this book, it is that if thou considerest thy condition, which is that of being a last-born son, thou shalt know wherefore it appertaineth unto thee; and I should commit a great error should I deprive thee of that grace which God hath given unto me with so much profusion and liberality. I will then make every effort to avoid and to fly prolixity of words in this first book; having alone in view the ancientness of this venerable and indubitable science.

And seeing that truth hath no need of enlightenment and of exposition, she being simple and right; be thou only obedient unto all that I shall say unto thee, contenting thyself with the simplicity thereof, be thou good and upright, 1 and thou shalt acquire more wealth than I could know how to promise unto thee.

May the Only and Most Holy God grant unto all, the grace necessary to be able to comprehend and penetrate the high mysteries of the Qabalah and of the Law; but they should content themselves with that which the Lord accordeth unto them; seeing that if against his divine will they wish to fly yet higher, even as did Lucifer, this will but procure for them a most shameful and fatal fall. Wherefore it is necessary to be extremely prudent, and to consider the intention which I have had in describing this method of operation; because in consideration of thy great youth I attempt no other thing but to excite thee unto the research of this Sacred Magic.

But the manner of acquiring the same will come later, in all its perfection, and in its proper time; for it will be taught thee by better masters than I, that is to say, by those same holy angels of God. No man is born into the world a master, and for that reason are we obliged to learn. He who applieth himself thereunto, and studieth, learneth; and a man can have no more shameful and evil title 2 than that of being an ignorant person.

This is identical with the oriental doctrine that ignorance is itself evil and unhappiness. Therfore do I confess, that I, even I also, am not born a master; neither have I invented this science of my own proper genius; but I have learned it from others in the manner which I will hereafter tell thee, and in truth. My father, Simon, shortly before his death, gave me certain signs and instructions concerning the way in which it is necessary to acquire the holy Qabalah; but it is however true that he did not enter into the holy mystery by the true path, and I could not know how to understand the same sufficiently and perfectly as reason demanded.

My father was always contented and satisfied with such a method of understanding the same, and he sought out no further the veritable science and magical art, which I undertake to teach thee and to expound unto thee. After his death, finding myself twenty years of age, I had a very great passion to understand the true mysteries of the Lord; but of mine own strength I could not arrive at the end which I intended to attain.

I learned that at Mayence there was a Rabbi who was a notable sage, and the report went that he possessed in full the divine wisdom. The great desire which I had to study induced me to go to seek him in order to learn from him. But this man also had not received from the Lord the gift, and a perfect grace; because, although he forced himself to manifest unto me certain deep mysteries of the holy Qabalah, he by no means arrived at the goal; and in his magic he did not in any way make use of the wisdom of the Lord, but instead availed himself of certain arts and superstitions of infidel and idolatrous nations, in part derived from the Egyptians, 1 together with images of the Medes and of the Persians, with herbs of the Arabians, together with the power of the stars and constellations; and, finally, he had drawn from every people and nation, and even from the Christians, some diabolical art.

And in everything the spirits blinded him to such an extent, even while obeying him in some ridiculous and inconsequent matter, that he actually believed that his blindness and error were the veritable magic, and he therefore pushed no further his research into the true and Sacred Magic. I also learned his extravagant experiments, and for ten years did I remain buried in so great an error, until that after the ten years I arrived in Egypt at the house of an ancient sage who was called Abramelim 2 , who put me into the true path as I will declare it unto thee hereafter, and he gave me better instruction and doctrine than all the others; but this particular grace was granted me by the almighty Father of all mercy, that is to say, almighty God, who little by little illuminated mine understanding and opened mine eyes to see and admire, to contemplate, and search out his divine wisdom, in such a manner that it became possible unto me to further and further understand and comprehend the sacred mystery by which I entered into the knowledge of the holy angels, enjoying their sight and their sacred conversation, from whom 3 at length I received afterwards the foundation of the Veritable Magic, and how to command and dominate the evil spirits.

So that by way of conclusion unto this chapter I cannot say that I have otherwise received the true instruction save from Abramelim 4 and the true and incorruptible magic save from the holy angels of God. Yet the true Qabalah is undoubtedly derived from the Egyptian and Eastern wisdom.

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This name is spelt "Abramelin" in some places and "Abramelim" in others. I have consequently carefully in all cases put the orthography as it there occurs in the MS. I have already said in the preceding chapter that shortly after the death of my father, I attached myself unto the research of the true wisdom, and of the mystery of the Lord. Now in this chapter I will briefly mention the places and countries by which I have passed in order to endeavour to learn those things which are good.

And I do this in order that it may serve thee for a rule and example not to waste thy youth in petty and useless pursuits, like little girls sitting round the fireplace. For there is nothing more deplorable and more unworthy in a man than to find himself ignorant in all circumstances. He who worketh and travelleth learneth much; and he who knoweth not how to conduct and govern himself when far from his native land, will know still less in his own house how to do so.

I dwelt then, after the death of my father, for four years with my brothers and sisters, and I studied with care how to put to a profitable use what my father had left me after his death; and seeing that my means were insufficient to counterbalance the expenses which I was compelled to be at, after having set in order all my affairs and business as well as my strength permitted; I set out, and I went into Vormatia 1 to Mayence, in order to find there a very aged Rabbi named Moses, in the hope that I had found in him that which I sought.

As I have said in the preceding chapter, his science had no foundation such as that of the true divine wisdom. I remained with him for four years, miserably wasting all that time there, and persuading myself that I had learned all that I wished to know, 2 and I was only thinking of returning to my paternal home, when I casually met a young man of our sect, named Samuel, a native of Bohemia, whose manners and mode of life showed me that he wished to live, walk, and die in the way of the Lord and in his holy Law; and I contracted so strong a bond of friendship with him that I showed him all my feelings and intentions.

As he had resolved to make a journey to Constantinople, in order to there join a brother of his father, and thence to pass into the Holy Land wherein our forefathers had dwelt, and from the which for our very great errors and misdeeds we had been chased and cast forth by God.

He 3 having so willed it, the moment that he 4 had made me acquainted with his design, I felt an extraordinary desire to accompany him in his journey, and I believe that almighty God wished by this means to awaken me, for I could take no rest until the moment that we mutually and reciprocally passed our word to each other and swore to make the voyage together. In the previous chapter he says that he remained in this path of study for ten years. On the 13th day of February, in the year , we commenced our journey, passing through Germany, Bohemia, Austria, and thence by Hungary and Greece unto Constantinople, where we remained two years, and I should never have quitted it, had not death taken Samuel from me at length through a sudden illness.

Finding myself alone, a fresh desire for travel seized me, and so much was my heart given thereto, that I kept wandering from one place to another, until at length I arrived in Egypt, where constantly travelling for the space of four years in one direction and another, the more I practised the experiments of the magic of Rabbin Moses, the less did it please me. I pursued my voyage towards our ancient country, where I fixed my residence for a year, and neither saw nor heard of any other thing but misery, calamity, and unhappiness.

After this period of time, I there found a Christian who also was travelling in order to find that which I was seeking also myself. Having made an agreement together, we resolved to go into the desert parts of Arabia for the search for that which we ardently desired; feeling sure that, as we had been told, there were in those places many just and very learned men, who dwelt there in order to be able to study without any hindrance, and to devote themselves unto that art for which we ourselves were seeking; but as we there found nothing equivalent to the trouble we had taken, or which was worthy of our attention, there came into my head the extravagant idea to advance no farther, but to return to my own home.

I communicated my intention to my companion, but he for his part wished to follow out his enterprise and seek his good fortune; so I prepared to return. I had, however, taken the resolution of returning to my home on quitting Arabia Deserta by way of Palestine, and so into Egypt; and I was six months on the way. I at length arrived at a little town called Arachi, situated on the bank of the Nile, where I lodged with an old Jew named Aaron, where indeed I had already lodged before in my journey; and I communicated unto him my sentiments. He asked me how I had succeeded, and whether I had found that which I wished.

I answered mournfully that I had done absolutely nothing, and I made him an exact recital of the labours and troubles which I had undergone, and my recital was accompanied by my tears which I could not help shedding in abundance, so that I attracted the compassion of the old man, and he began to try to comfort me by telling me that during my journey he had heard say that in a desert place not far from the aforesaid town of Arachi dwelt a very learned and pious man whose name was Abramelino, 1 and he 2 exhorted me that as I had already done so much, not to fail to visit him, that perhaps the most merciful God might regard me with pity, and grant me that which I righteously wished for.

It seemed to me as though I was listening to a voice, not human but celestial, and I felt a joy in mine heart such as I could not express; and I had neither rest nor intermission until Aaron found me a man who conducted me to the nearest route, by which walking upon fine sand during the space of three days and a half without seeing any human habitation I at length arrived at the foot of a hill of no great height, and which was entirely surrounded by trees.

My guide then said, "In this small wood dwelleth the man whom you seek;" and having showed me the direction to take he wished to accompany me no further, and having taken his leave of me he returned home by the same route by which we had come, together with his mule which had served to carry our food. Finding myself in this situation I could think of no other thing to do than to submit myself to the help of the divine providence by invoking his very holy name, who then granted unto me his most holy grace, for in turning my eyes in the aforementioned direction, I beheld coming towards me a venerable aged man, who saluted me in the Chaldean language in a loving manner, inviting me to go with him into his habitation; the which courtesy I accepted with an extreme pleasure, realising in that moment how great is the providence of the Lord.

The good old man was very courteous to me and treated me very kindly, and during an infinitude of days he never spake unto me of any other matter than of the fear of God, exhorting me to lead ever a well-regulated life, and from time to time warned me of certain errors which man commits through human frailty, and, further, he made me understand that he detested the acquisition of riches and goods which we were constantly employed in gaining in our towns through so severe usury exacted from, and harm wrought to, our neighbour.

He required from me a very solemn and precise promise to change my manner of life, and to live not according to our false dogmas, but in the way and law of the Lord. The which promise I having ever after inviolably observed, and being later on again among my relatives and other Jews, I passed among them for a wicked and foolish man; but I said in myself, "Let the will of God be done, and let not respect of persons turn us aside from the right path, seeing that man is a deceiver". The aforesaid Abramelin, knowing the ardent desire which I had to learn, he gave me two manuscript books, very similar in form unto these which I now bequeath unto thee, O Lamech, my son; but very obscure: And he asked me if I had any money, I answered unto him "Yes".

And he ordered me to fast for three days, that is to say, the Wednesday, Thursday, and Friday following; contenting myself with only a single repast in the day, wherein was to be neither blood nor dead things; 4 also he commanded me to make this commencement with exactness, and not to fail in the least thing, for in order to operate well it is very necessary to begin well, and he instructed me to repeat all the seven 5 Psalms of David one single time in these three days; and not to do or practise any servile operation. The day being come he set out, and took with him the money which I had given him.

I faithfully obeyed him, executing from point to point that which he had ordered me to do. His return was fifteen days later, and being at last arrived he ordered me the day following which was a Tuesday , before the rising of the Sun, to make with great humility and devotion a general confession of all my life unto the Lord, with a true and firm proposal and resolution to serve and fear him otherwise than I had done in the past, and to wish to live and die in his most holy law, and in obedience unto him.

I performed my confession with all the attention and exactitude necessary. It lasted until the going down of the Sun; and the day following I presented myself unto Abramelin, who with a smiling countenance said unto me, "It is thus I would ever have you". He then conducted me into his own apartment where I took the two little manuscripts which I had copied; and he asked of me whether truly, and without fear, I wished for the divine science and for the True Magic.

I answered unto him that it was the only end and unique motive which had induced me to undertake a so long and troublesome voyage, with the view of receiving this special grace from the Lord. Thou shalt in no way use this sacred science to offend the great God, and to work ill unto thy neighbour; thou shalt communicate it unto no living person whom thou dost not thoroughly know by long practice and conversation, examining well whether such a person really intendeth to work for the good or for the evil.

And if thou shalt wish to grant it unto him, thou shalt well observe and punctually, the same fashion and manner, which I have made use of with thee. And if thou doest otherwise, he who shall receive it shall draw no fruit therefrom. Keep thyself as thou wouldst from a serpent from selling this science, and from making merchandise of it; because the grace of the Lord is given unto us free and gratis, and we ought in no wise to sell the same.

This veritable science shall remain in thee and thy generation for the space of seventy-two 6 years, and will not remain longer in our Sect. Let not thy curiosity push thee on to understand the cause of this, but figure to thyself that we are so good 7 that our sect hath become insupportable not only to the whole human race, but even to God himself!

The Qabalistical reader will at once remark the symbolism of the numbers "ten" and "seventy-two" the first being the number of the Sephiroth, and the second that of the Schemahamphorasch. But as many readers may be ignorant of the meaning and reference of these terms I will briefly explain them. The ten Sephiroth are the most abstract ideas and conceptions of the ten numbers of the ordinary decimal scale, and are employed in the Qabalah as an ideal means of explaining the different emanations or attributes of the Deity.

It was thus that Pythagoras employed the abstract ideas of numbers as a means of metaphysical instruction. There are in the book of Exodus three verses in the fourteenth chapter, describing the pillars of fire and of cloud forming a defence unto the children of Israel against the Egyptians. Each of these three verses consists in the Hebrew of seventy-two letters, and by writing them in a certain manner one above another, seventy-two columns of three letters each are obtained; each column is then treated as a name of three letters, and the explanation of these is sought for in certain verses of the Psalms which contain these names; and these latter would be the verses of the Psalms alluded to in the text, which the seventy-two poor persons were told to recite.

This would not necessarily exclude eggs or milk. So in the MS. It was recorded as a statement against the increasing racism and right-wing extremist violence in Germany at that time. The album was more varied than previous releases, including ballads , punk , rock and even a song resembling Volksmusik. Both the album and single became big hits in Germany, Austria and Switzerland. The follow-up Planet Punk was also very successful. In they wanted to make an EP just about hair, however, they wrote too many songs for an EP and it became their next album, Le Frisur. It was not as successful as its predecessors.

Also during this year, as well as touring in their own right, they also supported Kiss — a dream come true for Bela and Rod. In they came back with the album, Runter mit den Spendierhosen, Unsichtbarer! For the third single from the album they released the second-song Yoko Ono , which, according to the Guinness Book of Records , is the shortest single ever released with a videoclip —another example of their sense of humour.

During their tour in they sold the limited edition album 5, 6, 7, 8 - Bullenstaat! After that they again took a break: Bela did some acting and Farin recorded his first solo album Endlich Urlaub! In December a live DVD was recorded and published the following year. In a new version of the album Debil was released under the name Devil containing the original track listings plus some B-sides and previously unreleased bonus material. The album can now be sold legally, since all the tracks have been removed from the Index. In , Bela B made a solo album, Bingo.

The album was followed by two tours, in winter and summer After they played a few concerts in , they took the longest break since the reunion. In April they toured under the pseudonym "Laternen-Joe". It will be their first live shows since Furthermore, both bands are heavily linked to their cities of origin: The same year, they covered the song while headlining Germany's biggest rock festival Rock am Ring. Poking fun at the two bands sometimes being confused, Die Toten Hosen frontman Campino said that "maybe the people just want to hear a good song this time".

The three dots also symbolize the three members of the band. The German cartoonist Schwarwel, who also directed music videos for famous pop punk bands like Good Charlotte or Unwritten Law , realized the idea. They often call themselves "Die beste Band der Welt" "The best band in the world" in jest due to them wondering why they have so many fans.

They often change their band name for short periods, sometimes only a matter of days. By adopting new names, the band is able to avoid attracting large crowds, allowing them to hold small concerts. The band has been very popular in Germany, Austria and Switzerland, while also enjoying some success in other Northern European countries. The band considered releasing an album in English in the mids, but they dropped the idea. In they did a short tour in Japan and released a compilation of their last albums there, and in they did a short tour in South America. Today they are one of the highest grossing live acts in Germany, Austria and Switzerland.

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