Text Analysis: The AbraMelin

[Nungali]

12 hours ago, Jadespear said:

 

 

 

.... ARE YOU AWARE - that working with the princes of hell is not a good idea?  You have no idea what you're doing with this.  Stay away from this at all costs.  

 

"Occult abilities are just flowers of the Tao, and the beginning of all foolishness.  The master rests in the root, not in the flower.  Relies on what he can use, not on the superficial". 

 

True spirituality has nothing to do with sorcery involving outside agents.  Actual cultivators do not rely on anything but themselves to accomplish anything.  Working with the known names of the actual devil is deplorable.  Wisen up bro.  That which is true does not need deception.  All this is, is the work of deception.  

 

 

 

I think he doesn't want to 'loose out'

on seeing a naked maiden .

 

 

[Daniel]

3 hours ago, Nungali said:

Have you studied or practised ritual magic Daniel ?

 

This thread is not about me.  If we were friends, I would be more likely to answer personal questions, but, I am confident anything I share about myself will be misrepresented.  Regardless, what I write should be able to stand on its own merit.  I do not need to lean on credentials or claimed experiences.  

 

Edited Monday at 03:31 PM by Daniel

[Daniel]

3 hours ago, Nungali said:

Except it includes a process to make demonic talisman , does it not ?

 

Let's discuss it in context.  On which page is this "demonic talisman"?

[Nungali]

The practical magic of Abramelin (found in both Book III of the French text, and Book IV of the German original) centres around a set of talismans composed of magic word squares. These are similar to traditional magic squares, though the latter are usually composed of numbers, while Abramelin's squares contain letters. Commonly word squares are used as puzzles or as teaching aids for students. In the context of Abramelin, the focus becomes mystical—so that each square should contain words or names that relate to the magical goal of the square. A parallel is found in the famous Sator Arepo Tenet Opera Rotas word square, an altered version of which is also found among Abramelin's squares.

For example, a square entitled "To walk underwater for as long as you want" contains the word MAIAM (מים), the Hebrew word for "water". A square for recovering treasures of jewelry begins with the word TIPHARAH

 

they are a corrupted and bastardized form of mathematical 'magical squares that long predate this work , some from India, some from China .

 

the idea is if you want to attract or capture a spirit or demon , to use or get its specific powers , you use the appropriate mathematical formulae , converted from its name ( to have the name you have power over it ) into a mathematical formulae  to cast a 'sigil'  on the talisman . 

 

I will ask you again about some questions you ignore and seem to refuse to want to answer ;

 

Have you ever  studied or practiced ritual magic Daniel ?

[Nungali]

THE NINETEENTH CHAPTER.

A DESCRIPTIVE LIST OF THE NAMES OF THE SPIRITS WHOM WE MAY SUMMON TO OBTAIN THAT WHICH WE DESIRE.

WILL here give a very exact description of many Spirits, the which (names) either altogether or in part, or else as many of them as you may wish, you should give written upon paper unto the Eight Sub-Princes, on the Second Day of the Conjuration. Now all these (Spirits) be those who will appear on the Third Day, together with their Princes. And these (Spirits) be not vile, base, and common, but of rank, industrious, and very prompt unto an infinitude of things. Now their Names have been manifested and discovered by the Angels, and if you should wish for more the Angel will augment them for you as far as you shall wish; seeing that their number is infinite.

 

The Four Princes and Superior Spirits be:--

LUCIFER.

LEVIATAN.

SATAN.

BELIAL.

The Eight Sub-Princes be:--

ASTAROT.

MAGOT.

ASMODEE.

BELZEBUD.       and so on ....   ..... Infinite be the Spirits which I could have here set down, but in order not to make any confusion, I have thought fit to put only those whom I have myself employed"

[Nungali]

see 'notes to the second book'

 

Unto What Prince the Operations of Each Chapter are Submitted
Instructions and Explanations...

 

Chapter IX. (To transform Animals into Men, and Men into Animals, etc.)

 

ASTAROT and ARITON both do execute the following

...

Chapter XVI. (To find and take possession of all kinds of Treasures,

 

ORIENS, PAIMON, ARITON, and AMAIMON will execute by means of the Ministering Spirits common unto them, the following, namely:--

...

Chapter XIII. (To cause a Dead Body to revive, and perform all the functions which a Living Person would do, and this during a space of Seven Years, by means of the Spirits.)

Chapter XVII. (To fly in the Air, and travel any whither.)

 

AMAIMON and ARITON together perform:--

Chapter XXVI. (To open every kind of Lock without Key, and without making any noise.)

 

ORIENS alone performeth:--

Chapter XXVIII. (To have as much Gold and Silver as one may wish, both to provide for one's necessities, and to live in Opulence.)

 

MAGOT (performeth):-- 1

..

Chapter XXX. (To cause Comedies, Operas, and every kind of Music and Dances to appear.)

 

BELZEBUD (performeth):--

Chapter IX. (To transform Animals into Men, and Men into Animals, etc.)

Chapter XX. (To excite every description of Hatred and Enmity, Discords, Quarrels, Contentions, Combats, Battles, Loss, and Damage.)

 

The follows, in the third book , the details of how to do these things ;

 

 

O cause a Dead Body to revive,

 

 

 

 

 

 

 

(1)

E	Z	E	C	H	I	E	L
Z	E	O	F	R	A	S	E
E	O	R	I	A	L	A	I
C	F	I	R	T	A	R	H
H	R	A	T	R	I	F	C
I	A	L	A	I	R	O	E
E	S	A	R	F	O	E	Z
L	E	I	H	C	E	Z	E

[Nungali]

THE NINETEENTH CHAPTER.

OR every description of Affection and Love.

 

(1) To be beloved by one's Wife (or Husband).

(2) For some especial Love.

(3) To be beloved by a Relation.

(4) For a Maiden in particular.

(5) To acquire the affection of a Judge.

(6) To make oneself beloved by a Married person.

(7) To make oneself beloved by a Widow.

(8) By a girl already promised in Marriage.

(9) By a Maiden in general.

(10) By some especial Prince.

(11) By some especial King.

p. 215

(12) To obtain the friendship of some particular person.

(13) To have that of a Great Man.

(14) To be beloved by a Woman.

(15) To make oneself beloved by Ecclesiastics.

(16) To make oneself beloved by a Master.

(17) To make oneself beloved by a Mistress.

(18) To make oneself beloved by Infidels.

(19) By the Pope, by an Emperor, 1 or by Kings.

(20) For Adulteries in general.

 

(1)

D	O	D	I	M
O
D
I
M

(2)

R	A	I	A	H
A
I	G	O	G	I
A
H	A	I	A	H

(3)

M	O	D	A	H
O	K	O	R	A
D
A
H

[Nungali]

Need more Daniel ?

[Nungali]

9 hours ago, Daniel said:

 

This thread is not about me.  If we were friends, I would be more likely to answer personal questions, but, I am confident anything I share about myself will be misrepresented.  Regardless, what I write should be able to stand on its own merit.  I do not need to lean on credentials or claimed experiences.  

 

 

Then , regardless of this lame and avoiding excuse ... you have not a clue what you are writing about . and again, I ask,

 

what is the point of this thread .   and dont merely parrot 'book club ! ' 

[Daniel]

9 hours ago, Nungali said:

Need more Daniel ?

 

Thank you.  I liked the write-up, but, when the text is quoted, it would be good to either:

1. post both translations side-by-side
2. type a general comparison or the two 
   • Example:  "Mather's translation:  paraphrased:  X, Y, and Z.  VonWorms translation:  paraphrased:  P, D, and Q.  Here's how they are similar. Here's how they are different."
3. clearly list which translation is being quoted
   • In the above quotes, based in the type-set and formatting, you have brought the Mathers translation, only.

 

 

 

[Daniel]

22 hours ago, Nungali said:

Except it includes a process to make demonic talisman , does it not ?

 

9 hours ago, Nungali said:

The practical magic of Abramelin (found in both Book III of the French text, and Book IV of the German original) centres around a set of talismans composed of magic word squares.

 

9 hours ago, Nungali said:

in the third book , the details of how to do these things

 

" ... in the third book ... "

 

That's the French translation.  What is in the German translation?

 

9 hours ago, Nungali said:

 

O cause a Dead Body to revive,

 

 

 

 

 

Elisha, Elijah's disciple, raised a dead body, in the Hebrew bible.  It wasn't demonic ( in the way most people imagine demons. ) 

 

9 hours ago, Nungali said:

 

(1)

E	Z	E	C	H	I	E	L
Z	E	O	F	R	A	S	E
E	O	R	I	A	L	A	I
C	F	I	R	T	A	R	H
H	R	A	T	R	I	F	C
I	A	L	A	I	R	O	E
E	S	A	R	F	O	E	Z
L	E	I	H	C	E	Z	E

 

Point of clarification: Ezechi'el is an angel-name, not a demon-name. 

 

[Daniel]

22 hours ago, Nungali said:

Except it includes a process to make demonic talisman , does it not ?

 

10 hours ago, Nungali said:

The practical magic of Abramelin (found in both Book III of the French text, and Book IV of the German original) centres around a set of talismans composed of magic word squares.

 

I skimmed chapter 4 of the German translation.  I do not see anything overtly demonic.  The first example constructs a square using the word "moreh", which means, simply, "teacher".  The most destructive operation in manual, that I saw, was: "making adults of children ill".  This, like almost everything, can be used for help or for harm. 

 

Questions: 

 

1. Is there a demonic talisman in the German translation?
2. Have you compared both translations?  
3. Are the conclusions, leading questions, which you are posting based only on the French translation?  If so, why?

 

Thank you,

 

Edited Tuesday at 10:35 AM by Daniel

[Daniel]

10 hours ago, Nungali said:

Have you ever  studied or practiced ritual magic Daniel ?

 

See below:

 

19 hours ago, Daniel said:

This thread is not about me.

 

Nungali, this thread is not about me.  

 

10 hours ago, Nungali said:

I will ask you again about some questions you ignore and seem to refuse to want to answer ;

 

See below:

 

19 hours ago, Daniel said:

If we were friends, I would be more likely to answer personal questions, but, I am confident anything I share about myself will be misrepresented.  Regardless, what I write should be able to stand on its own merit.  I do not need to lean on credentials or claimed experiences.

 

Nungali, naturally, I am not going to answer personal questions from you.   You have a history of sarcastic, rude, inflammatory, insulting, misrepresentations of me and what I write.

 

I have started a thread for your questions.  See below.   If you want me to answer your questions, about me, in a forth coming manner:

 

1. Be specific.
2. Convince me that you will not misrepresent what I've written.
3. Convince me that you'll believe what I write about myself and my experiences.

 

 

Edited Tuesday at 10:52 AM by Daniel

[Nungali]

 

 

 

 

 

 

 

 

[Daniel]

I have finished my initial reading and evaluation of the first 4 chapters in both the French translation, 3rd edition, and the new German translation.  My overall impression so far is that the story told from French translation is more exaggerated and flamboyant.  The German translation is more moderate, simple, and somewhat boring.  It could be that the publishers of the French translation embellished the story, or that the German translators softened and diminished, or some combination of the two.  This could be a function of the linguistic style of the era in which the French was translated as compared to a modern English translation.  It could be a cultural / linguistic difference between France and Germany.  It also could be that the story was embellished for the French audience at that time, simply for the purpose of enticing the reader, and provoking sales.  I am not faulting either translation in this regard.  I am only reporting back regarding the style of the text.

 

One way to quantify this "embellishment <<>> simplicity" contrast between the two texts is to compare word count.  The French translation is almost exactly 1/3 longer, by word count. 

 

The other major difference between the two, that I noticed, in regard to tone:  The French version felt very much like a sales pitch.  The German version is much more pious, for lack of a better word.

 

The word choices in English, in the French translation ( perhaps it doesn't read this way in the original French ) sounded sleazy when I read them.  There are many words trying to convince the reader that the author's motives are only to learn the mysteries of the Lord, but, their desire for profit is peppered through the story here and there.  At one point it is clearly stated:  "I studied with care how to put to a profitable use what my father had left me after his death".  The author rec'd an inheritance, and is trying to look for magical means to increase it.  There is also quite a bit of mud slinging at every other type of mystical, spiritual practice.  The French translation spends many words trying to convince the reader that those others are nasty and awful.  Only this book, ( and maybe it's sequels ) possess the true wisdom teachings for true profit.

 

The German translation, instead, describes the author in much more pious language.  They are simply following God's will, and by being in the right place at the right time,  poof, they find themself on this voyage around the the region, learning from great mystics, and eventually, they end up with the Abra-Melin.  Fear of God, and simplicity, leading a religious life is mentioned in the German, but not the French translation.  Following the Talmud is mentioned in the German, but not the French translation.  Evil spirits in the French translation are called "unredeemed" spirits in the German translation.

 

However, the stories themself in spite of their different geographic origins, and different language of translation, they do appear to be the same story.  In these first four chapters, the author introduces themself to their audience, whom is supposed to be the 2nd son, Lamech, who is getting, the 2nd son's gift, this lesser gift, because the true Kabalah had been given to the first son, Joseph.  I'm not kidding, that is the story.  These secrets are supposed to help Lamech, even though, its not nearly as amazing as what was given to the first son.  This, I think is part of the sales pitch.  The author wants the reader to be amazed a what they read in this book, but, also realize that this is not the pinnacle of the author's knowledge. 

 

In the story, the author is seeking the true wisdom of God ( the French translation says it's for profit, the German translation says it's for piety ).  They travel all over the region, and document their travels.  In the French translation there's considerable trash talking about all the other religions.  It's rather obnoxious. The worst, in the French translation, is a Rabbi who was mixing with the other religions in the most heinous ways.  ( I'm being sarcastic.  I don't think they're heinous. )  The German translation softens this.  The Rabbi is not practicing the Egyptian religion, he is only looking at Egyptian images.  But, either way, the story is the same in both.  Eventually, by the grace of God, the author ends up with a very wise and capable individual, in Egypt, who is named the AbraMelin, or AbraMelim.  And that is the content of the 4th chapter.

 

The author meets the Abra-Melin who agrees to initiate him into his mystery school. The initiation process is identical, as far as I can tell between the two translations.  As I mentioned in another thread, the details of this initiation permit deducing the intended religious background and practice of this man called:  "Abra-Melin".  This is important, because, later, the Abra-Melin will be giving instructions, for a ritual.  The ritual will be in the Abra-Melin's religion.   It is clear.  The AbraMelin is practicing Judaism, keeping the Jewish Sabbath, and considers the Psalms significant.  Each and every element of the initiation ritual has Jewish significance.  Everything coming the the Aber-Melin, any teachings, practices, and rituals which are documented in this book, really needs to be looked at from a Jewish perspective just as a practical matter.  Again, it is not a judgement of better, or worse.  It is not a judgement of origins or roots of the instructions, techniques and principles of Jewish Kabalah.  It is simply that the author is writing about a person practicing Judaism, so, understanding the details of their instructions needs to be done through a Jewish lens.

 

The last thing I'll mention in this post is that in spite of the apparent contradiction, both translations strongly prohibit making any profit from the utilization of the secrets of the book.  This is a direct contradiction to what the author writes of their own motives in the French translation.  I'm not sure what to make of this, other than the author changing their motives after their journeying and finally meeting the Abra-Melin.  Naturally, this is not a problem in the German translation which does not the depict the author in that way.

 

In the following posts I'll provide my notes for the first four chapters as well as the text of these chapters which I extracted from the PDFs.  If there is any discussion of specific passages, this will be useful to facilitate quoting.  All in all, these 4 chapters are not controversial.  It's a simple story.  Nothing much has happened yet.  The scene is set.  The chapters are short.  It's quick and easy reading.  I'll move on to the next 4 chapters in a week.  Meanwhile, I look forward to reading any comments, insights about the text from others if there are any.

[Daniel]

Here's the first four chapters of the French Translation. My comments are in blue.

 

Spoiler

 

Page 1

 

THE FIRST BOOK 

OF THE 

HOLY MAGIC

WHICH GOD GAVE UNTO MOSES, AARON, DAVID, SOLOMON, AND OTHER SAINTS, PATRIARCHS AND PROPHETS: WHICH TEACHESTH THE TRUE AND DIVINE WISDOM

BEQUEATHED BY ABRAHAM UNTO LAMECH HIS SON

TRANSLATED FROM THE HEBREW

1458.

  

Page 2

 

{ blank }

 

Page 3
 

ALTHOUGH the 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* which will be none the less 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** 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.

** D’acheminement.

*** consider this a truer orthography of the word than the usual rendering of “Cabala”.  

 

It feels sleazy.  This book is just a prologue, meaning, don;t forget to purchase the next book too.  And Never the less, this will be profitable for you.

 

The concepts brought are all through the prism of the “Abraham the Jew”, who claims it is an amalgam of many teachings from many teachers.

Page 4

THE FIRST CHAPTER.

 

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,* 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

 

* Réel.  

Page 5

is born into the World a Master, and for that reason are we obliged to learn. He who applieth himself thereunto, and studieth, learneth ; and a man can have no more shameful and evil title* than that of being an Ignorant person. 

 

General Impression:  The author seems desperate to convince the reader that they are writing this book as a necessity.  But, the promise of wealth is there buried among all the other words.  Lucifer is mentioned early for the purpose of slinging mud.  “Don’t listen to those others, they flew too high.”

 

THE SECOND CHAPTER.

THEREFORE do I confess, that I, even I [l 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. 

 

His desire is to learn the true mysteries of the Lord.  IOW.  Curiosity.  He attempted it alone.  Why would he do that?

 

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 

 

* This is identical with the Oriental doctrine that Ignorance is in itself evil and unhappiness.  

Page 6

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* 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. 

So, there’s a Rabbi, he is not: making use of Wisdom of the Lord

 

“make use of” - sleazy

He’s also mixing with all of these other heinous practices, and it seems that sometimes, there is even a positive effect, but these successes are only for his doom.  It is the Spirits leading him to further demise… by succeeding.  It’s just trash talking.

 

I also learned his extravagant experiments, and for ten years did I remain buried in so great an error, until that after the ten years I arrived in Egypt at the house of an Ancient Sage who was called ~Abramelim~, who put me into the true Path as I will declare it unto thee hereafter, and he gave me better instruction and doctrine than all the others

 

Abramelim is contrasted with the Rabbi who had mixed all the others.  Yes he is in Egypt.  But, is he practising the Egyptian religion?  The author condemns the Egyptian religion along with all the others.  And claims to have learned all these others for 10 years from a wicked Rabbi.

This would only be believable if the reader believes this is something Rabbis do.  Otherwise it sounds silly.

Abramelim/Abramelin is interchangeable. This is a clue, significant in regard to the meaning of “AbraMelin”

 

 : 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 

* Yet the true Qabalah is undoubtedly derived from the Egyptian and Eastern Wisdom.  

 

The publisher’s opinion is given.  And the word choice ‘yet’ implies strongly, that their opinion is in contra-distiction to the text as written.  But I agree that the tone of the book, reads like a sleazy sales pitch.  It doesn’t take much to get from sleazy sales pitch to,sleazy sales pitch of someone else’s ideas.

Page 7

their sight and their sacred conversation, from whom* at length I received afterwards the foundation of the Veritable Magic, and how to command and dominate the Evil Spirits.  So that by way of conclusion unto this chapter I cannot say that I have otherwise received the True Instruction save from ~Abramelin~** and the True and  Incorruptible Magic save from the Holy Angels of God. 

 

OK.  Commanding and dominating evil spirits.  If individuals are afraid of spirits, then this book is not for them.

I’m not afraid of evil spirits.  No one can show me an evil spirit, or even prove to me that they exist in any sort of rigorous scientific test.  So, I feel completely comfortable continuing onward.  I don’t need to be afraid of an invisible dragon army.  I don’t need to be afraid of evil spirits.

 

THE THIRD CHAPTER.

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 traveleth 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 

 

*  i.e. from the Angels.

** his 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,  

Page 8

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* 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**, 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*** having so willed it, the moment that he*** had made me acquainted with his design, T felt an extraordinary desire to accompany him in his journey, and 1 believe that Almighty God wished by this means to awaken me, for I could take no rest until the moment that we mutually and reciprocally passed our word to each other and swore to make the voyage together.

 

On the 13th day of February, in the year 1397,  we commenced our journey, passing through Germany, 

 

*   “ Vormatie™ ; that is to say, the district under the government  of the town of Worms, called in Latin “ Vormatia’’ anciently.

**  In the previous chapter he says that he remained in this path of study for ten years. 

*** Le., God.

**** Samuel.  

Page 9

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 | prepared to return.  

 

I see nothing if interest here.  The author is simply expressing to the reader their extensive travels and research, such that the sales pitch is stronger.  This book contains the best that world has to offer.  They do seem like an a-hole, talking about little girls that way.  Perhaps that’s common for the period in which it was written.

Page 10

THE FOURTH CHAPTER.

ON my return journey I began to reflect on it the time which I had lost in travelling, and on the great expense which I had been at without any return, and without having made any acquisition of that which I wished for and which had caused me to undertake the voyage. I had, however, taken the resolution of returning 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~*, and he** exhorted me that as I had already done so much, not to fail to visit him, that perhaps the Most Merciful God might regard me with pity, and grant me that which I righteously wished for. It seemed 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 inter- mission until ~Aaron~ found me a man who conducted me 

 

*  Thus spelt here.

** Aaron the Jew. 

Page 11

to the nearest route, by which walking upon fine sand during the space of three days and a halt without seeing any human habitation I at length arrived at the foot of a hill of no great height, and w]nch 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 bv 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, 1 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 ;  

Page 12

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 told me to copy them for myself with care, which I did, and carefully examined both the one and the other. And he asked me if I had any money, I answered unto him “Yes”. He said unto me that he required ten golden florins, which he must himself, according to the order which the Lord had given unto him, distribute by way of alms among seventy-two poor persons, who were obliged to repeat certain Psalms*; and having kept the feast of Saturday, which is the day of the Sabbath, he set  out to go to ARACHI, because it was requisite that he

 

Here is the first encounter with Abramelin.  Each of the items on the list correspond to Jewish scriptural traditions.  The Abramelin observes the Sabbath.  If the author is Jewish, and the author is describing the Abra-Melin as an observant Jew, then, whatever guidance is written about in this book, should be read from a Jewish perspective, through a Jewish prism.  It’s not because Judaism is superior, nor because Judaism is the original source for the underlying spiritual, metaphysical principles contained here.  It’s simply because the author is writing in the voice, and is from that cultural context.  

 

* The Qabalistical reader will at once remark the symbolism of the numbers “ten” and “seventy-two,” the first being the Number of the ~Sephirot~, and the second that of the ~Schemhamaphorasch~. But as many readers may be ignorant of the meaning and reference of these terms, [ will briefly explain them. The Ten Sephiroth are the most abstract ideas and conceptions of the ten numbers of the ordinary Decimal Scale, and arc 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. The ~Schemahamphorasch~ or “Divided Name” is a Qabalistical method of investigating the natures of the Name of four letters I H V H (Jehovah), which is considered to contain all the Forces of Nature. 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.  

 

According to the editors, the ones who say this certainly comes from Egypt, AND, the editors also say, the AbraMelin is invoking the 72 columns which protected the the Jews from the Egyptians. It’s difficult to imagine that both are true.  If Egypt is the original source for this magical power, then, the Jews were slaves ( or renegade priests and scribes ) who stole Egypt’s magic and used it against them.  Awesome. 

 

Page 13

should himself distribute the money. 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*; 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** 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 

 

* This would not necessarily exclude eggs or milk.

** So in the MS.  

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special grace from the Lord.  “And I,” said ABRAMELIN, “trusting in the mercy of the Lord, I grant and accord unto thee this Holy Science, which thou must acquire in the manner which is prescribed unto thee in the two little manuscript books, without omitting the least imaginable thing of their contents; and not in any way to gloss or comment upon that which may be or may not be, seeing that the Artist who hath made that work is the same God Who from Nothingness hath created all things. 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 * 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** that our Sect hath become insupportable not only to the whole human race, but even to God Himself!" I wished in receiving these two small manuscript books to throw I knelt on my knees before him, but he rebuked me, saying that we  ought only to bend the knee before God. 

*  Note again the number of seventy-two.

** This is evidently said ironically.

 

To emphasise:  The Abramelin says, never profit from this, never share it with anyone whom has not been vetted by you.  If you don’t do this it, it will yield no fruit.  If we are to believe that this individual, the AbraMelin, commands angels with his speech, then what was just offered is a curse.  These secrets are bound to the author, assuming, of course, the story is being read and believed by the reader. 

 

Page 15

I avow that these two books* were so exactly written, that thou, O Lamech my son, mayest see them after my death, and thou shalt thus recognize how much respect I have for thee**. It is true that before my departure I well read and studied them, and when I found anything difficult or obscure I had recourse unto ~Abramelin~, who with charity and patience explained 1t unto me. Being thoroughly instructed, I took leave of him, and having received his paternal blessing ; a symbol which is not only in use among the Christians, but which was also the custom with our forefathers ; I also departed, and I took the route to Constantinople, whither having arrived I fell sick, and my malady lasted for the space of two months ; but the Lord in His Mercy delivered e therefrom, so that I soon regained my strength, and finding a vessel ready to depart for Venice I embarked thereon, and I arrived there, and having rested some days I set out to go unto Trieste, where having landed, I took the road through the country of Dalmatia, and arrived at length at my paternal home, where I lived among my relatives and my brothers. 

 

So, that’s it.  The author wants to profit from his inheritance and explore the secrets of God’s true wisdom.  He meets many, and travels far and wide.  Learns all of these idolatrous practices, realises how awful they are and ends up meeting and working with the AbraMelin who is very clearly a religious jew, executing jewish ritual practice intended to purge the author of the sins, and initiate the author into the practice of the AbraMelin.

 

[Daniel]

Here's the first four chapters of the German translation.  My comments are in blue.

 

Spoiler

 

Page 4

 

Book One

 

This is the book of the true practice of Magical Wisdom  It has been passed to me—Abraham, the son of Simon, son of Juda, the son of Simon—by oral tradition.  Some parts of this book have been given to me by my father and other wise, studied, and practicing people. The other parts of this book contain things that I have learned, discovered, and tested by making great events occur.

 

the contents of the book are part from his father, part from other people, and part from his own innovation and experimentation.

 

I have written this manuscript and placed it in a chest so that my youngest son, Lamech, will have a special treasure as his inheritance. My firstborn son Joseph received the holy tradition and Kabbalah from me. From this book, my second son, Lamech, will be able to see, recognize, and use the wonders of God.*

 

This book reveals “the wonders of God” as distinguished from Kabalah

 

* The Preface text from the 1608 MS.

 

This preface to book one resembles the French translation closely enough to convince me that, at least at this point, both are sourced from different versions of the same text.  But this one omits the sleazy “it will be profitable”, and this is just the first installment…

 

 

Page 5

 

CHAPTER ONE

 The reason for this inheritance.

 

This chapter deals with the reason for this special inheritance. I shall not repeat here what will be obvious in the third book.

 

In this book I avoid all unnecessary words—the truth does not need any long and complicated explanations. The truth is simple and straightforward—what is true is true

 

.

Fg. 3. Worms. The city's famous dragon symbol is in the foreground. The German word for “dragon” is worm, The illustration was made by a jewish artist. | 5th-century drawing in Worms archive.

Page 6

 

Only follow what I tell you in this book. Stay simple, remain religious, and be considerate. In this way you will experience more good things than I can tell you about.

 The Holy Ghost does not give everyone the honor and duty to be able to learn and experience the important secrets of the Kabbalah, the Law, and the Talmud, so you should do and enjoy what has been given to you by Adonai. You should stay with the situation into which you have been placed by the will of God. Otherwise, if you try to fly too high you, in your pride, could—and will—be led into the situation that was experienced by Lucifer and his angry associates. Adonai may send you a strong wind to throw you to the ground and break your

 

 

Fig. 4. Mainz (also "Mayntz" or "Mentz"). Print from 1493 as it appeared in Sche- delsche Weltchronik, one of the first books 1o be printed in Germany.

 

Page 7

wings, so that in the future you would be frightened, fearful, and unable to fly.

 

 So remain clever and wise and correctly understand what I am telling you.

 

Remember, because you are too young, that in this book I am spooning pabulum into your mouth. How to cook and use the pabulum you will learn—step by step—as you grow older from good cooks, the wise masters, and yes, also the good holy angels of God.

 

Nobody is born as a master—everyone needs to learn and to become a master—this is what happened to me and to everyone else. Engage yourself deeply in this study and you will be rewarded with experiences; the most shameful and disgusting title is “ignorant.”

 

In this one, the reward is the experience.  This is similar to the expression, the reward for the mitzvah, is the mitzvah. There are a few string correspondences that continue to convince me these are still two versions of the same story.

 

CHAPTER TWO

How I learned from others.

 

You should also know how I learned from others to become a master. What happened is that my father Simon—shortly before he joined his fathers—gave me, by word of mouth, signs and advice about the holy secrets. He taught me as much as was correct.

 

But he—who knows all-—also knows that he gave me the mercy to fully understand enough of the holy mysteries. My father did not strive correctly toward the holy mysteries, so I did not learn the correct way to work toward the mysteries.

 

 I was an immature 20 years old when my father died. I had happiness and joy from the mysteries of Adonai—but, alone, I could not find the correct path.

 

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Page 9

 

Gossip told of a wise rabbi in Mainz who was full of godly wisdom and magical knowledge. I gave myself to him to learn and become wise. The rabbi had not received the full gift of mercy from Adonai. He helped me understand some of the high secrets. What he taught was not complete or satisfactory. In his magical system he followed the ideas of people who were atheists or agnostics.

 

He used pictures from the Egyptians, herbs from the Medes and Persians, stars and constellations from the Arabs. He took from all people and nations—even from Christians—diaboli- cal crafts. Spirits created false mirror images to blind him, so he believed his efforts to be true magic. As a result he made no further efforts to search for the real holy magic.

 

 I also believed that I had achieved the right knowledge until ten years later when I met Abramelin, the old wise father in Egypt. He showed me the right way, which I will tell you about later.

 

The highest mercy was given to me from the Father of Kindness, the active great God, who again and again gave enlightenment to my mind. He opened my eyes so that I could see the holy secrets.

 

In time, I have become able to recognize the holy angels and the good spirits. I now share their friendship and have discussions with them. They have explained to me the basis of true magic and how unredeemed spirits need to be—and must be—controlled.

 

An excellent summation of meditative-kabalah.

Evil spirits from the French translation, is here translated as unredeemable spirits.

Evil is a very very simple word in Hebrew, Rah.  Unredeemed is a more complex phrase.  At this point, I’m wondering if the new translation is softening it?

 

 To finish, I need to say that I learned the holy secrets through Abramelin’s teachings from God himself; and I learned to do the true, not false, magic from the holy angels.

 

Compared to the Mather’s sales pitch, this reads like a gentleman’s journal.  But, the important thing to notice, is the kabalistic method.  this method uses the technique, receives, then adds what they’ve received to the method, and that addendum becomes part of that version. 

 

Page 6

 

 

Fig. 6. Accurate | 7th-century copper etching of the Jewish section of Worms. Worms would have been very similar in Abraham’s time. The Jewish ghetto runs from the Mainz gate and bridge, on the right edge of the illustration, along the inside of the wall with its four watchtowers. Judengasse is the curved road inside the wall and you can see one entrance to the ghetto at top end of this street. Outside the wall is the moat. The curved road that runs down to the left from the Mainz gate is the Friednchstrasse. At the other end of Judengasse at Baer- engasse is the other ghetto entrance. The synagogue is right in the center, along Judengasse and Hintere Judengasse. The Jewish school, called Raschi House, and the Mikwe (the well for rtual washing) are between them. Sporergasse and Sterngasse border the ghetto on the left. In |689 the French burmed down the town. Today the streets remain the same as they were in Roman times, but the houses are larger. illustration by Peter Hamann.

 

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CHAPTER THREE

Countries and lands I visited.

 

In the last chapter I told you how, after my father’s death, I searched for the truth and the secrets of Adonai. Now I shall tell you about the towns and countries I traveled through for the purposes of study.

 

 

I do this to give you a rule and some examples so that you can organize your youth properly rather than spoil and waste- it uselessly, the way little girls who sit around the kitchen fire do. There is nothing more needy of criticism and worthless than general disinterest. He who does not journey does not return. He who does not have foreign experiences does not know how to organize his time and energies at home. The stay-at-home is like an archer painted on the wall: shooting continuously but never hitting anything.

 

After my father’s death on the sixth day of the month of Thebith in 1379, I stayed for four years with our friends, brothers, and sisters. During this time I tried to correctly understand and properly use what my father had passed on to me.

 

 When I realized that I could not do the necessary things by myself—and for myself—I organized the most important of my affairs and businesses. I said farewell to all friends and moved to Mainz to be with old Rabbi Moses.

 

Gossip had given me the hope that I would find in Mainz what I was seeking. But there was no foundation for spiritual wisdom within Rabbi Moses. I worked four years with him. | intended to return home believing I had learned what I needed.

 

Then I met Samuel from Bohemia, a young man of our religion. His demeanor and behavior showed me that he traveled on the path of Adonai. I befriended him and he confided

in me that he intended to travel to Constantinople to meet

 

Page 12

 

his father’s brother, and from there travel on to the blessed land where our fathers lived. I had an extremely strong desire to travel with him and had no peace until we made an agree- ment, promised and swore to travel on together.

 

On the 13th day of Tiar, 1387, we made our way through Ger- many, Bohemia, Austria, and eventually Hungary toward Constantinople. I stayed there for two years and would have remained there if Samuel had not caught a severe illness and died.

 

 So was God’s will. In my heart I constantly wanted to keep moving and traveled on from town to town until I came to Egypt. I was there for four years, journeying back and forth. The more I saw and experienced the less I liked the magic that I had learned from Rabbi Moses.

 

From Egypt I returned to our beloved fatherland where I encountered only grief, misery, and distress for a year. Then

 

 Fg. 7. Map of the Nile River, showing hermitages. Thebes—modem Luxor—is in the center. The map is inaccurate, but it does show the large number of Chris- tian saints and hermitages that are ascribed to the area. Detail from a larger map printed in |690. Biblictheque Nationale de France, Pans.

 

Page 13

 

I met a fellow traveler who, although Christian, searched for the same as . We agreed to move to the wilderness of Arabia because we had been told of the many holy hermits who lived in the area. They lived here so that they would be undisturbed in their search for the skills of their art.

 

We searched for five years but could find nothing that suited what we sought. Then a wonderful but difficult thought entered my head: I should discontinue my journey and return home so that I would find what I was searching for. I told my companion Christopher about this but he wanted to continue his search through Arabia. We parted company, he went further into the desert, and I retraced my steps toward home.

 

It’s the same story.  The plot follows in sequence.  It includes the bit about the little girls, though, this new edition could have borrowed those translation choices intentionally for the purpose of linking the new translation to the old.  It’s not necessarily a correspondence.

 

Chapter Four

I find Abramelin.

 

After traveling around for a time at great expense, I became depressed and decided to return home. I moved again from the Arabian desert, to Palestine, to Egypt, and remained there for almost a year. I came to Araki, a small place near the Nile, and again met Aaron, a very old man of our origin. Half a year before, on a previous visit, I had stayed with him. He asked me about the success of my journey and if I had found what I was searching for. I replied, with a sorrowful heart, “No,” and told him about the experiences on my journey with so much emotion that my eyes overflowed from my frustration and pain. This touched the old man’s heart and he comforted me. He told me that while I was away he had heard of an unusually wise man who was close to Araki. He advised me to visit Abramelin because it appeared that the good God had been touched by the desires in my heart.

 

Page 15

 

I considered that I had heard heavenly rather than human advice and was cheerful and happy. I was restless until good old Aaron found me a man who knew his way around the district. | journeyed with this man for one and a half days over an unin- habited, stony plain until we came to a little hill on which grew bushes and trees. Here, my guide informed me, I would connect with my man. I asked my guide to go on, but he refused, turned around with his mule—on which was carried food and drink—and for some unknown reason immediately left me.

 

I knew of no other way of getting help and advice than to submit to the ultimate help and cried out his high name. He quickly heard me, because as I lifted my eyes, I saw an old man approaching. His friendly greeting was in the Chaldaic language, he asked me to follow him. I did this with happiness and thanks: In this event I recognized the high foresight of God.

 Very politely he lead me into the place where he lived. There I learned his name—Abramelin—and in time also the foundation and structure of wisdom.

 

 

 Fig. 9. Remains of a bathhouse in Araki. The only remaining medieval building in

 the town. Editor’s photograph, | 989.

 

Page 16

 

For days without end he spoke about the fear of God. He warned me that I needed to live an ordered life. From time to time he told me of mistakes that are easy to make because of human weakness. Later he made it clear to me that he rejected the gaining of wealth and possessions—a thing we ceaselessly do in our towns because of nastiness and greed—things forced on us by our neighbors.

 

I solemnly swore to him to alter my way of living and not to embrace the false beliefs of our society but to live on the path and according to the rules of Adonai. I never broke this oath. This has made me appear to my friends, relatives, and other Jews as a bad and crazy person. | say to myself, let the will of God happen, and no matter what other people think, I must follow the right path.

 

Abramelin, knowing my strong desire to learn gave me two scripts. These very secret manuscripts were similar to this one which I bequeath to you. Abramelin impressed on me the need to copy them with great care. I did this and copied both books with sincerity.

 

 Abramelin asked if I had any money. I answered, “Yes.” He asked me for 10 gold guilders which he—as an obligation to Adonai—was required to distribute as alms to 72 people. The recipients were required to pray certain psalms.

 

After the Sabbath he made his way to Araki. He had asked me to swear that I would fast for three days—Wednesday, Thursday, and Friday—and to satisfy myself with one meal a day, which should contain no blood or anything dead. He requested that I do this with exactness and not to make any mistakes. He said that to work well it is important to start well. He advised me to repeat the seven psalms' every day during these three days and not to do any hard work.

 

On the appointed day, he went off with the money that I had given him. I did everything that he had asked me to do. He returned 15 days later. On the following Tuesday he

 

* The psalms of repentance, Psalms 6, 32, 38, 51, 102, 130, 143.

 

Page 17

 

impressed on me the need before sunrise to make, with great sincerity, a general confession to Adonai of my whole life. I needed to make a firm and true promise to serve and fear Adonai as I had never done before, and to wish to live and die within his holy law and to be obedient to him.

 

I carried out my confession with great attention and exactness. It took until sunset. On the next day, I presented myself to Abramelin, who with a smiling face said, “I like you like that.” He led me into his room where I took the two manuscripts I had copied and asked me if I truly and fearlessly searched for the holy wisdom and correct magic. I answered him that this was the reason and motive for my long and tiresome journey; I hoped to receive the mercy of Adonai.

 

“Because of my heartfelt confidence in the mercy of God,” said Abramelin, “I grant and give you the holy wisdom that you must discover in the way it is written in these two small manuscript books. Do not leave out the smallest imaginable part of their contents. Make no marginal notes or location marks on what is written. Realize that the creative artist who completed this work is the same God who made everything out of nothing.”

 

“You must never use the holy wisdom to insult the high God or to do bad things against those next to you. You should tell it to no living person who you do not thoroughly know through long experience and conversation. Examine thoroughly if the person really wants to work for God or the devil. Those who you give it over to need to be carefully and exactly watched—as I have done with you. If you do differently, the recipient will have no fruits to harvest.”

 

 “Avoid, as you would a snake, selling and making a business of this knowledge. The mercy of God is given free to us, without charge, and we must not in any way sell it. This true knowledge must stay within yourself and in your care for 72 years—it will not stay longer in our sect. Do not let your curiosity make you seek to understand this, but imagine we are so

 

Page 18

 

good that our sect becomes unbearable for the whole human race—yes, even for God, himself!”

 

OK.  It’s the same initiation.  The confession is emphasized.  Fear of God is emphasized,

 

On receiving these two small books, I wanted to throw myself on my knees, but Abramelin prevented me, saying, “We should kneel only before the face of God.”

 

I assure you that I have written these two books so exactly that when—after my death—you see them, you will understand my regard and respect for you.

 

Before I continued on my journey, I sincerely and carefully read the books. When I had difficulties or problems with the text I would discuss them with Abramelin, who explained things to me with patience and kindness. I stayed with Abramelin for a year until I properly connected, understood, and experienced the truth.

 

beautiful

 

I intended to return home and put my art and what I had learned to good use. With Abramelin’s fatherly blessing (a sign not only of the Christians, it was also a habit of our forefathers), I joyfully went on my way.

 

I followed the route to Constantinople. There it pleased Adonai in his divine wisdom to test my patience with a long, tiring sickness. For one and a half years I lay sick in bed until Adonai gave thought to my sadness and by his mercy freed me from fate.

 

The author is writing to an assimilated audience

 

Fresh and happy, within six weeks I met a Christian German who wanted to sail from Constantinople to Venice. With many words and much money I attached myself to him and got myself onto the boat. Happily I came across.

 

I went to the brothers who after a while recognized me through validating signs; they showed me much good will and friendship. They told me that in France and Italy there were some well-known and very wise people of the art. I wanted, before I went home and gave myself to stillness, to visit these wise people and observe their art.

 

From Venice I traveled through Italy’s most famous towns. I traveled over the sea to France, most of which I went through. Traveling overland I journeyed to the Rhine in Germany where

 

Page 19

 

on the 12th of Elul, 1404, I returned to my father’s house in Worms. I arrived because I was under protective cover and in the company of the Holy Guardian Angel of Adonai.

 

Here is the first mention of the famous “HGA”

 

[Daniel]

I'll summarize my comments about these first four chapters.

 

The story is simple, the author through a series of events, travels the region in search of Wisdom and secrets from God.  During these travels, the author learns of many other practices, but, God blesses him with eventually finding the teacher, the Abra-Melin.  The differences between the two translations are minimal in regard to "magical" content.  The French translation is more exaggerated and includes hints that this book will help make the person rich.  The German version is more pious, and the author instead is seeking Knowledge and Communion, K&C, and they refer to the HGA, the Holy Guardian Angel specifically in these early chapters, but it is missing from the French at this point.

 

For those that are frightened by discussion of demons or evil spirits, this book is probably not for them.  The author claims to be able to control them and dominate them.  Both versions claim this is part of the true magic, and is necessary.  So, those who are afraid, probably shouldn't read further.  

 

Other than that, it's clear that the hero of the book, the Abra-Melin is practicing Judaism in the 4th chapter.  I think this justifies interpreting the ritual practice included in future pages using Jewish practice and theology.  But, I am happy to be shown reason why not, or if there are exceptions to this later in the text.

 

I intend to return to this thread in a week to move on to the next installment, chapters 5-8.