No complete manuscript has been found which dates earlier than this printing by Johann Scheible. The book became popular within communities that practised folk-magic, Christian magic and was also used by Obeah practitioners, becoming one of the central texts of Jamaican obeah.
It also circulated throughout Scandinavian countries where it was known as The Black Bible. Immediate download and free updates for 1 year! Subscribe to receive news, updates, and more from Global Grey Ebooks. Your information will never be shared, and you can unsubscribe at any time.
Description The Sixth and Seventh Books of Moses are two grimoires that contain magical seals, with letters in Hebrew and an unknown script; and the lists of names of demonic entities. Like Moses, Manetho was widely esteemed, and various astrological and magico-religious texts were posthumously attributed to him; but from the information in lines it is impossible to ascertain which book by Manetho the author of Moses VIII had in mind.
A full treatment o f the literary environment of Moses VIII would deal with texts which our document does not mention by name, but which none the less have conditioned its production and reception in various ways. Bibliography Betz, H. Chicago: University of Chicago Press, Bohak, G. Ancient Jewish Magic: A History. Cambridge: Cambridge University Press, Brashear, W. Part 2, Principat, Edited by H. Temporini and W.
Berlin: de Gruyter, Daniel, R. Papyrologica Coloniensia Opladen: Westdeutscher Verlag, Dieterich, A. Abraxas: Studien zur Religionsgeschichte des spatern Altertums. Leipzig: Teubner, Gager, J. Moses in Greco-Roman Paganism. Nashville: Abingdon, Leemans, C. Papyri graeci musei antiquarii publici Lugduni-Batavi.
Regis augustissimi jussu ed- idit, interpretationem latinam, annotationem, indicem et tabulas addidit C. Lugduni Batavorum: Brill, , Merkelbach, R.
Totti, eds. Abhandlungen der Rheinisch-Westfalischen Akademie der Wissenschaften. Opladen, Westdeutscher Verlag, Peerbolte, B. Edited by M. London: T. Clark, Preisendanz, K. Papyri Graecae Magicae: Die griechischen Zauberpapyri. Munich and Leipzig: Saur, Reuvens, C. Lettres a M. Letronne, sur les Papyrus bilingues et Grecs, et sur quelques autres Smith, GM PT, n. Leiden: Lucht- mans, Smith, M. J Edited by the International Congress of Papyrology. Naples: Centro internazionale per lo studio dei ercolanesi, It contains what follows here.
The Right Time and Place for Successful Initiation lines Stay pure 5forty-one days, having reckoned15 them beforehand so that their completion arrives in the lunar conjunction that happens in. Have a ground-level dwelling, where no one has died during. Let the door be placed. Essential Materials for the Initiation lines Now set up in the middle o f the dwelling an earthen altar.
Let the table be prepared with these following types of incense,. These are the secret incenses. Smith GM PT, n. Possibly a type o f cinnamon in oily form. Represented in the manuscript not verbally but rather pictographically, as a crescent-shaped moon.
The book contains instructions by which -you might achieve the effect if you leave out nothing that is required. Lines Also have -a cinnamon hanging down from your neck; for -the deity is pleased by it and granted it power. Lines Have a mixing bowl -lying close at hand and containing milk from a black cow and wine without seawater, for this is beginning -and end. The clause effects an important correspondence between Hermes in line 14 and Manetho in the present context, both o f whom are portrayed as having plagiarised from the Key o f Moses.
In order to convey coherent meaning in English, the translation o f lines above reverses the clause order o f the Greek text. Barton, Ancient Astrology London: Routledge, , Also light two lamps, «each holding half a pint of oil, on this side and that of the altar. The altar «should be made of earth.
And the sacrifice should be left lying out on the altar. And just when you are about to taste, call upon both the »god of the hour and him of the day in order to be recommended by them. For unless you invoke them, they will not listen to you, treating you as one who is uninitiated.
And instead ofthe snapping noise, sketch onto the natron. At each. The nine-formed. Therefore the falcon-shaped crocodile acquired. And at the. Finally, because the last turning in the cycle. For after coming up from the deep to breathe, he snaps his jaws, and the one who has the nine forms replies to him. As explained parenthetically in GM PT, , probably meaning the autumnal equinox. The second is a hissing;. And there are nine names, before which you must first say those of.
For without these the god will not listen but. For without these you will 60not do even one o f the things that you have in my Key. He who transforms himself. And there are. For without these the god will not listen. For without these you will not do even one of the things that you have «in the Key. Throw the mash of the seven flowers,. On both sides write what follows, and lick off the one side, and wash off the other. And, after sacrificing the rooster, push forward by turns the. Therefore all things are also subject to you, whose -true form none of the gods can see, who changes form -in visions, Age of the Age.
See note on the parallel in lines Despite his helpful note, Smiths translation inexplicably omits this part o f the text. Line , which is the first o f page 11 in the codex, has the same content as the final line o f the preceding page.
Let all these things be at handb ready for you. And you be in clean linen garments, wreathed in an olive. Make it a tent under which you are to be initiated. Also have. And also have the helpful Apollo, carved.
Carve around the Apollo «the great name in Egyptian form; on his. Represented in the papyrus not by a word but rather as a pictograph. Against that interpretation, it makes far better sense to see the canopy as having been already prepared, as indeed is suggested both by the aorist tense form of the participle and by the relationship between writing and initiation implied in lines Come -to me eagerly, graciously, without anger.
Make it as you would a tent under which you are to be initiated. Also have a cinnamon hanging -down from your neck; -for the deity is pleased by it and -granted it power. See note on the parallel in line Then, having written the text o f »the stele on the two sides of the natron, lick off the one side,' and wash off the other by bathing it »in the mixing bowl.
Beetles o f the family Scarabaeidae were regarded as divine in certain parts o f ancient Egypt and were sometimes represented on amulets and in hieroglyphics as a symbol of the solar deity; s. Tasting or consuming sacred text is implied in a range o f ancient documents to have magico-religious efficacy—see, e. As noted in GM PT, n.
After learning the ruling lord -of the day, pester him by repeatedly saying, "Lord, o n such-and-such a day I am invoking the god for the sacred sacrifices,"and -continue doing this until the eighth day.
Begin to recite the stele and the mystery of the god. Have a mixing bowl lying close at hand -and containing milk from a black cow and wine -without seawater, for this is beginning and end. Let the natron be written -on with ink from both the various kinds of incense and the flowers.
I hymn you, as he first hymned you who was appointed by you and -entrusted with all the spiritual authorities, Helios-Sun Achebukrom,.
Sabaoth -Arbathiao Zagoure — -these are the a. The reference chain between the present context and lines is paralleled very closely by the chain that connects lines to lines within version A. John II 23, John I I 23,35 , whose examples o f hybridised Christian discourse from late antique Egypt are comparable at many points to the discursive world o f Moses VIII and other texts in the Greek magical papyri. He who appears «on the boat rising with you is a crafty baboon.
See note on parallel in line All was water. A god appeared; he was given charge of the abyss, for without him moisture neither increases nor decreases. He was called Hermes; he was called Semesilam.
It is this: Thoriobrititamma Orraggadoiodaggarroammatitir Boiroth—forty-nine letters. He cachinnated the sixth time and was made very happy. Because the word order in Greek puts special emphasis at this point on the new information i.
And he is also known as Semesilamps. It is this: Thoriobriti and so on. He cachinnated »the sixth timed and was made very happy. And Kairos-Time appeared and was holding a scepter, vindicating kingship, and he gave over the scepter to the first-created god. All things will be under your control, things «past and things yet to be. In you «will be all power. Like several other lines earlier in the text, this one is written twice by accident, occurring both as the last line on one page and the first on the next.
Contra GMPT, n. As in the parallel at line so also here, Phos-Light; see lines Probably the most high god whose seven cachinnations are narrated in the present section. On seeing Psyche-Soul, « the god hissed, and the earth heaved and gave birth to Pythian serpent, «who foreknew all things. On seeing the serpent, the god was terrified and began to make a clicking noise.
Danoupchrator Berbalibarbith. On seeing him, »the god was terrified again, like one who has seen someone stronger, for fear that the earth had cast up a god. Both o f you will be put in charge of every need. With you all things will increase and decrease. The utterance, truly, is better than the echo. Perhaps, as suggested in GM PT, n. He who transforms himself -into all things, you are the invisible Age of the Age.
You took nothing from the earlier-born. Therefore all things are also subject to you, whose «true form none of the gods can see, who changes form »in visions, Age of the Age. Let all these things be at hand3 ready for you. Against that interpretation, it makes far better sense to see the canopy as having been already prepared, as indeed is suggested both by the aorist tense form o f the participle and by the temporal relationship between writing and initiation implied in lines Come «to me eagerly, graciously, without anger.
The translation offered here is based on the undisputed presence o f the Greek stem known in various words signifying boundlessness, infinity, etc. Represented not verbally but pictographically at this point in the papyrus. Also have -a cinnamon hanging down from your neck; for -the deity is pleased by it and has granted it power. Begin to recite the stele -and the mystery of the god, which is the sacred scarab. Let -both sides of the natrone be written on with ink from the various kinds of incense and the flowers.
Beetles o f the family Scarabaeidae were regarded as divine in certain parts of ancient Egypt and were sometimes represented on amulets and in hieroglyphics as a symbol of the solar deity; s.
Tasting or consuming sacred text is implied in a range of ancient documents to have magico-religious efficacy; see, e. Helios-Sun hymns you in hieroglyphic, "Lailam," and 1S0in Hebrew by the same name. For if the day belongs a. Apparently, as suggested parenthetically in GM PT, , counting from the top down. As suggested by the order of the table, counting from the bottom up the same number that was counted from the top down.
Thus, before you begin to inquire, give him thanks for hearing you «and not disregarding you. This will always be the way in which you should perform the rite «and offer pious regards to the god; for this is how he is persuaded to hear you. In a similar way you should also make the vetch mixture,0 which I spoke about allegorically «in my Key, from the flowers and the types of incense. As I made you swear, child, by the templed of Jerusalem,. First, then, is the marvellous invisibility.
Wearing this, »you will be invisible when you say the name. It charms woman for man »and man for woman in a way that will make you marvel. Represented in the papyrus not by word but rather as a pictograph.
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Charles There are no reviews yet. I pray that I thou mayest bid thine angels to purify me from all sin; that they may breathe upon me in love, and that they may cover me with the shadow of their wings.
Send them down! This is my prayer in peace! Each of these five omnipotent angels must be called three times toward the four quarters of the world, first with the voice then with the horn, to make a total of six calls. Twelve calls with the voice and twelve calls with the horn for each name. Bring me up N. Each name must be repeated three times. These, as well as the following invocations, contain only the peculiar names of the angels of omnipotence who will permit the conjured spirits to appear, or will compel them to appear by force.
Each angel's name must be pronounced three times with the voice and three times the horn must be blown, each time towards the four quarters of the earth. Our Hearts! Prayer Oh Lord, arise, that my enemies may be destroyed and that they may fly; that those who hate Thee may be scattered like smoke--drive them away. As wax melteth before the fire, so pass away all evil doers before God, for God has given thee the kingdom. Pour out Thy wrath over them.
Thy wrath seize them. Thou shalt stand upon leopards and adders, and Thou shalt subdue the lion and dragon. With God only can we do great things.
He will bring them under our feet. Here the horn must be blown three times towards the four quarters of the earth. For the ram's horn, in the old covenant, is the symbol of omnipotence and of purification, or of beauty, truth and holiness. Prayer Eternal God of our All! Our god! Hear our voice, spare and have mercy upon us. Accept our prayer in mercy and with pleasure.
I have sinned. I have committed transgressions. I have sinned before Thee. I have done that which is displeasing unto Thee here in the earth. For the sake of Thy great name pardon me all the sins and iniquities and transgressions which I have committed against Thee from my youth. I shall sin in peace. In the power of Thy might and Thy right, release those that are bound, receive the prayer of thy people, strengthen us, purify us, Oh terrible Hero, us who worship Thine name.
Protect them as the apple of Thine eye, bless them, cleanse them, repay them always in mercy and justice. Mighty, Holy Lord, reward Thy congregation with Thy great goodness. Thou, the only and exalted God, appear unto thy people with Thy holy name; receive and remember our prayer; hearken unto our cries, Thou who knowest all secrets and who knowest our desire.
Here the horn must be blown as previously instructed. This must be repeated three times in a loud voice, and the horn must also be blown three times, for he is an angel of the sanctuary.
Prayer Thou that art, wast, and wilt be in the old and new covenant! All Loving and All Merciful in the old and in the new covenant. Thou hast said: Heaven and earth shall pass away, but my words shall not pass away. Thou hast said: I came not to destroy the old covenant, but to fulfill it. Thou hast said: He who sees me, sees the Father. Thou hast said: If ye have true faith, ye can perform the wonders which I have done, yea, ye will perform yet much greater wonders than I have done.
Come also to me for the sake of my faith, come also unto me for the sake of Moses, Thy messenger of faith. Reveal also to me Thy mysterious name from Jehovah, as Thou once did to Thy fire prophet Moses in solitude. I shall come! Keep God's commandments as much as possible.
Build and trust solely upon the might and power of God: believe firmly in his omnipotent help in your work, and the spirits will become your servants and will obey you. Continue your citations and do not cease, even if the spirits do not appear at once. Be steadfast in your work and have faith, for the doubter will obtain nothing. Take special note of the times for the invocation: Monday night from eleven until three. Tuesday night from ten until two Wednesday night from twelve until three Thursday night from twelve until two Friday night from ten until three Saturday night from ten until twelve Sunday Sabbath keep holy unto the Lord Sabaoth, Adonai, Tetragrammaton 5.
The time must be the new moon, that is, the moon must be waxing. The size of the circle is optional. The circle must be consecrated before the ceremony, with the following words: Ego name of the conjuror , consecro et benedico istum circulum per Nomina Dei Attisimi in ec Scripta, ut sit mihi et omnibus Scutum et Protectio dei Fortissimi Elohim Invincibilie contra omnes malignos Spiritus, gerurmque Potestates.
After you have entered the circle, begin your operation with the following prayer from the Ninety-first psalm: He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.
Surely He shall deliver me from the snare of the fowler and from the noisome pestilence. He shall cover thee with His feathers and under his wings shalt thou trust. His truth shall be thy shield and thy buckler. Thou shalt not be afraid of the terror by night nor of the arrow that flieth by day. Because thou hast made the Lord, which is my refuge, even the Most High, thy habitation.
There shall no evil befall thee, neither shall any plague come nigh thy dwelling. Because he has set his love upon me, therefore will I deliver him. I will set him on high because he has known my name. He will call upon me and I will answer him. I will be with him in trouble. I will deliver him and honor him.
With long life will I satisfy him and show him My salvation. Even so help me and all them that seek thy holy God the Father Amen. AZIEL is a very prompt treasure spirit of the earth and of the sea. He appears in the form of a wild ox. ARIEL is a very serviceable spirit, and appears in the form of a ferocious dog.
He commands the lost treasures of the land and sea. He delivers the treasures of the water and of the land, and assists in obtaining all secret knowledge and honors. He is willing to serve in all skilled arts, and gives the spiritus Servos, otherwise called "familiars.
He is very accommodating, and appears with alacrity in the form of a wild hog. He is amiable and wears a large pearl crown. He confers great wealth and honors according to wish. Instructions The seals or General Characters of the Seven Great Princes must be written upon virgin parchment with the blood of butterflies, at the time of the full moon.
The Seven Great Princes have among them some of the legions of crown-spirits who were expelled from Heaven, according to tradition. Mundus ater cum illis Me pactum dicit habere Sed me teque Deus Te illo custodiat omnes.
The Apparition The conjured spirit will appear almost as soon as these word are said. As soon as he appears, address and compel him with the following words. Instructions Since the spirits will now appear quickly, express your desires to them clearly, honestly and without fear for nothing can harm you.
Rather they must serve you obediently and give your all you require of them. However, remember not to compromise with any spirits in any way, do not yield to them in any way, and be firm in your demeanor. For these words of might and power that you have used in the conjuration are sufficient to compel the spirits to obey you and to do so without harm or deception.
And now depart in the name of God. Praise, love and thank God to the end. These are the Princes of the nine Choir of Angels.
WebThe Seventh Book Of Moses [PDF] This document was uploaded by our user. The uploader already confirmed that they had the permission to publish it. If you are . WebThese two Books were revealed by God, the Almighty, to his faithful servant Moses, on Mount Sinai, intervale lucis, and in this manner they also came into the hands of Aaron, Missing: download. WebInternational Association for the Preservation of Spiritualist and Missing: download.