The Book of the Sacred Magic of Abra-Melin the Mage

THE BOOK

OF THE

SACRED MAGIC

OF ABRA-MELIN THE MAGE,

AS DELIVERED BY ABRAHAM THE JEW UNTO HIS SON LAMECH, A.D. "58.

153im; 5 '

Translated from the Original Hebrew into the Frenth, and not; rendered from the lafler language into English. From a unique and valuable MS. in the "Bibliotlu`gue de l'Arsenal" a! Paris.

BY

S. L. MAC GREGOR-MATHERS,

Author of "The Kabbalnh Unveiled." "The Key of Solomon." "The Tarot," etc.

\

L`Y'C)

4*` ~_/

Seconb Ebition.

LONDON: JOHN M. WATKINS, 5; St. Martin's Lane, W.C.

1900.

THE CRANI'ORD PRESS; CHISWICK, LONDON, \V.

Entered at Stationers' Hall.

All rights reserved.

TABLE OF CONTENTS OF THE INTRODUCTION,

BY S. L. MAC GREGOR-MATHERS.

Notice of the " Bibliotheque de l'Arsenal " at Paris.--The Manuscript of the present work known to Bulwer Lytton and Eliphas L?vi. -Similarity between Mejnour's style of instruction of Glyndon in "Zanoni" and that employed by Abra-Melin to Abraham the ]ew.--Critical description of the present Manuscript; its style; examples; apparent date--Abraham the Jew, his era, and occult contemporaries.--His faith and travels.--Abra-Melin. --Place of residence, and family of Abraham the Jew--Value of this Book to Occult students.--Notable persons with whom Abraham was brought in contact, and for or against whom he worked Magic.--His warnings against the error of changing one's religion, whether Jew, Turk, Christian, or Pagan--The absolute necessity of unshaken faith in order to produce a Magical effect. --The Author comparatively broad in his views, though unjust to women.--Good advice in other matters given by him.--His counsel of a retired life not borne out by his own history.--White and Black Magic.--Apparent basal definitions of this particular system of Sacred Magic.--Its advantages, especially as regards Abraham's comments on other Professors of Magic he had met. --The employment of a Child-clairvoyant, necessary or not.-- Abraham's intolerance of other Magical systems. --Basis of his system in the Qabalah.--Example of Magical Square of Letters from Third Book, compared with a Pentacle in "Key of Solomon ".--General character of these--Practical Qabalah.-- Definitions of the nature of Angels, Elemental Spirits, and Devils, with their difi'erences--Behaviour toward these, as advo cated by Abraham--Meaning of the word Demon, as distinct

A"

iv

TABLE OF CONTENTS OF THE INTRODUCTION.

from Devil.--Magic in the "Arabian Nights," compared with recipes in Third Book of this work--Faust and the efl'ects he is said to have produced.--Magic and the Qabalah derived from Egypt; difference between Egyptian and Chaldean Magic.-- Value of a Sacred language and one`s mother tongue compared. --Pentacles and Symbols.--Evocation by the Magic Circle and Licence to Depart.--Abraham's Remarks on Astrology.--Notes to this work--This Introduction written for Occultists only

page xv

Appendix A :--Table of Hebrew Letters and English Equivalents

page xli

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B :--Cagliostro's use of a Child-clairvoyant page xlii

,,

C :--Examples of other forms of Angelic Evocation

page xliii

ACTUAL TEXT :--TABLE OF CONTENTS OF CHAPTERS.

THE FIRST BOOK.

The Chapters of the First Book have no separate heading of con tents given in the text; while those of the Second and Third Books have. I have therefore here placed those of the Chapters of the First Book in parentheses.

PROLOGUE.

(The First Book to be considered as introductory to the two others, which form the actual original Magic as taught by Abra-Melin) page 3

THE FIRST CHAPTER.

(Abraham's reasons for giving this work as a legacy to his son

Lamech)

. . . . . . . . . page 4

THE SECOND CHAPTER.

(His Father Simon had told him somewhat of the Qabalalr--Of the Magic of Rabbin Moses' of Mayence, and how greatly inferior this was to the Sacred Magic of Abra-Melin) . . page 5

THE THIRD CHAPTER.

(Beginning of the Travels of Abraham the ]ew.----His going to May ence in Vormatia (the district under the rule of Worms) to study under Rabbin Moses, for four years.--He then forms a friendship with a young Bohemian jew named Samuel.---They resolve to travel together to Constantinople, with the intention of afterwards visiting Palestine--They begin their journey on February I 3th, I 397, pass through Germany, Bohemia, Austria, Hungary, and

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