The Seventh Book of Moses

THE FIRST TABLE OF THE SPIRITS OF THE AIR

Conjuration

Jehovah Father, Deus Adonay Elohe, I cite Thee through Jehovah. Deus Schadday, Eead, I conjure Thee through Adonay.

To carry upon the person the First Table of the Spirits of the Air, who areas quick as thought to help, will relieve the wearer from all necessity.

 

THE SECOND TABLE OF THE SPIRITS OF FIRE

Conjuration

Aha, I conjure Thee (Tetragrammaton) Aha by Eheye, * by Ihros, Eheye, by Agla Aysch, Jehovah, conjure I Thee, that thou appear unto me.

THE THIRD TABLE OF THE SPIRITS OF WATER

Conjuration

I call upon and command thee Chananya by God Tetragrammaton Eloh. I conjure Thee Yeschaijah by Alpha and Omega, and Thou art compelled through Adonai.

The Third Table brings great fortune by water, and its spirits will amply supply the treasures of the deep.

 

THE FOURTH TABLE OF THE SPIRITS OF THE EARTH

Conjuration

I, N.N., command Thee, Awijel, by Otheos as also by Elmez through Agios. I, N.N., a servant of God, conjure Thee, Ahenatos Elijon, as also Adon was cited and called Zebaoth.

This Fourth Table will give the treasures of the earth, if it be laid in the earth. Its spirits will give the treasures of the earth at all times.

 

THE FIFTH TABLE OF SATURN

Conjuration

I, N.N., order, command and conjure Thee Sazlij, by Agios, Sedul, by Sother, Veduij, by Sabaot, Sove, Amonzion * Adoij, by Helohim, Jaho, by the Veritas Jehovah * Kawa, Alha, natos that ye must appear before me in human form, so truly as Daniel overcame and conquered Baal. Fiat, Fiat, Fiat.

The Spirits of the Fifth Table of Saturn will serve in everything according to wish. Their Table will bring good luck in play(games of chance).

 

THE SIXTH TABLE OF JUPITER

Conjuration

I conjure Thee, Spirit Ofel, by Alpha and Omega, Lezo and Yschirios * Ohin Ission * Niva, by Tetragrammaton, Zeno, by Peraclitus * Ohel, by Orlenius, Lima, by Agla *, that ye will obey and appear before me and fulfil my desire, thus in and through the name Elion, which Moses named. Fiat, fiat, fiat.

The Sixth Table of Jupiter assists in overcoming lawsuits, disputes, and in winning at play or games of chance. Their spirits are at all times ready to render assistance.

 

THE SEVENTH TABLE OF MARS

Conjuration

I, N.N., cite Thee, Spirit Emol, by Deus Sachnaton * Luil, by Acumea * Luiji, by Ambriel *, Tijlaij, by Ehos *, by Jeha, by Zora * Ageh, by Awoth, * that you appear before me in a beautiful, human form, and accomplish my desire, thus truly in and through the anepobeijaron, which Aaron heard and which was prepared for him. Fiat, fiat, fiat.

The Seventh Seal of Mars brings good fortune. In case of quarrels the Spirits of Mars will help you.

 

THE EIGHTH TABLE OF THE SUN

Conjuration

I, N.N., conjure Thee, Wrjch by Dalia  Jka, by Doluth *, Auet, by Dilu * Veal, by Anub  Meho, by Igfa * Ymij, by Eloij * that Ye appear before my so true Zebaoth, who was named by Moses, and all the rivers in Egypt were turned into blood.

The Eighth Table of the Spirits of the Sun will help attain honor and wealth, and they also give gold and treasure.

 

THE NINTH TABLE OF VENUS

Conjuration

Reta, Kijmah, Yamb, Yheloruvesopijhael, I call upon Thee, Spirit Awel, through God Tetragrammaton, Uhal, by Pomamiach that you will obey my commands and fulfil my desires. Thus truly in and through the name of Esercheije, which Moses named, and upon which followed hail, the like of which was not known since the beginning of the world. Fiat, fiat, fiat.

The Ninth Table of the Spirits of Venus makes one beloved in all respects and makes secrets known through dreams. Its spirits also assist liberally in all kinds of business.

 

THE TENTH TABLE OF MERCURY

Conjuration

Petasa, Ahor, Havaashar, N. N., cites Thee Spirit Yloij * through God, God Adonaij  Ymah, through God Tetragrammaton  Rawa, through God Emanuel * Ahaij, through Athanatos  that Thou appear before me as truly in and through the name of Adonai, which Moses mentioned, and there appeared grasshoppers. fiat, fiat, fiat.

The Tenth Table of the Spirits of Mercury gives wealth in Chemistry. These spirits contribute treasures of the mines.

 

THE ELEVENTH TABLE OF THE SPIRITS

Conjuration

I, N.N., cite Thee, Spirit Yhaij, by El, Yvaij, by Elohim, Ileh, by Elho * Kijlij, by Zebaoth, Taijn Iseij, by Tetragrammaton, Jeha, by Zadaij * Ahel, by Agla that you will obey my orders, as truly in and through the name Schemesumatie, upon which Josua called, and the sun stood still in its course. Fiat, fiat, fiat.

The Eleventh Table gives good luck and fortune. Its spirits give the treasures of the sea.

 

THE TWELFTH TABLE OF THE SCHEMHAMFORASCH

(On All Spirits of White and Black Magic)

Conjuration

I, N.N., cite and conjure Thee, Spirit of Schehamforasch, by all the seventy-two holy names of God, that Thou appear before me and fulfil my desire, as truly in and through the name Emanuel, which the three youths Sadrach, Mijsach, and Abednegro sung in the fiery furnace from which they were released. Fiat, fiat, fiat.

This Twelfth Table when laid upon the Table or Seal of the Spirits will compel them to appear immediately, and to serve in all things.

 

THE MINISTERING FORMULAS OR MYSTERIES

The following formulas must be cited by the Twelfth Table during a sun or lunar eclipse:

Astarte, Salomonis familiarum III, Eegum
Spirit of Water, Spirit of Air, Spirit of Earth
Astoreth in Palestina familiari
Schaddaij, Driffon, Agrippa, Magaripp.
Azijelzm, Sinna, familiarum IV, Buch Regum
Schijwin * Aimeh, Chanije, Cijbor
Bealherith ijud Judicum IX, XIII
Adola, Eloheij, Umijchob Channanijah
Adramelech zu Sepharavaijm, Familiaris
Yhaij, Vvaij, Yles, Kijgij
Nisroch, Regis Serucheril Assijris familiaris
Jehuel, Sarwiel, Urikon, Thoijil
Asijma, Virorum Emach familiaris
Barechel, Jomar, Ascher, Uwula

 

GENERATION SEAL

This Generation Seal, also known as Moloch familiarum or Ammonitarium Ministering Spirits, makes its spirits obedient in all services. At the time of Citation, it must be written on parchment and held in the right hand, but it must not be read.

 

Extract from the Magical Kabala

The Citation-Formulas contained in this book must only be pronounced in the Hebrew language, and in no other. In any other language they have no power whatever, and the Master can never be sure of their effects. For all these words and forms were thus pronounced by the Great Spirit, and have power only in the Hebrew language.

 

BREASTPLATE OF MOSES

The Hebrew inscriptions within the seal are pronounced as follows:

JEHOVA, ASER EHEJE CETHER ELEION EHEJE

Their meaning is as follows:

The Most High, whom no eye hath seen, nor tongue spoke; the Spirit which did great acts and performed great wonders. The Words of the Breastplate and the Helmet pronounced mean Holiness.

 

HELMET OF MOSES AND AARON

The Hebrew inscriptions are to be pronounced as follows:

HIEBEL MARE ACTITAS BARNE DONENE ARIAERCH

These are the names which the old Egyptians used instead of the unutterable name of Asser Criel, and are called the “Fire of God,” and “Strong Rock of Faith.” Whoever wears them on his person will not die a sudden death.

 

BREASTPLATE OF AARON

The inscriptions on the seal are to be pronounced as follows:

SADAJAI AMARA ELON HEJIANA VANANEL PHENATON EBCOEL MERAI

That is, a Prince of Miens, the other leads to Jehova. Through this, God spoke to Moses.

 

MAGICAL LAW OF MOSES

The inscriptions on the seal are to be read as follows:

AILA HIMEL ADONAIJ AMARA ZEBAOTH CADAS YESERAIJE HARALIUS

These words are terrible, and will assemble devils or spirits, or they will cause the dead to appear.

 

THE INSCRIPTION ON THE CHALICE OF HOLINESS

The inscriptions on the seal are to be read as follows:

ELIAON JOENA EBREEL ELOIJELA AIJEL AGONI SOCHADON

These words are great and mighty. They are names of the Creator and the characters on the Ark of the Covenant.

 

CONJURATION OF ELEAZAR, THE SON OF AARON

The inscriptions on the seal are to be read as follows:

UNIEL DILATAN SADAI PANEIM USAMIGRAS CALIPHOS SASNA SOIM JALAPH

These names, if anyone desires to accomplish anything through the four elements or any other things connected therewith, will prove effective, but they cannot be translated into English.

 

DISMISSION OF ELEAZAR, THE SON OF AARON

The inscriptions on the seal are to be read as follows:

LEAY YLI ZIARITE ZELOHABE ET NEGORAMY ZIEN LATEBM DAMA MECHA RA METI OZIRA

Through this dismission all things dissolve into nothing.

 

CITATION OF GERMUTHSAI OR LEVIATHAN

The inscriptions on the seal are to be read as follows:

LAGUMEN EMANUEL THEREFORI MECHELAG LAIGEL YAZI ZAZAEL

With these names Eleazar bound and unbound the spirits of the air.

 

DISMISSION OF LEVIATHAN

The inscriptions on the seal are to be read as follows:

MALCOH, SADAIJ, CUBOR DAMABIAH MENKIE LEJABEL MANIAH IJEJAVAI

That is, Strong, Might spirit of hell, go back into thine own Works, in the name of Jehova.

 

BALAAM’S SORCERY

The inscriptions on this seal are to be read as follows:

MELOCH, HEL ALOKIM TIPHRET HOD JESATH

This brings vengeance upon enemies, and must not be disregarded because it contains the names of the Seven Tables of the Covenant.

 

EGYPT

The inscriptions on the seal are to be read as follows:

TANABTIAN AINATEN PAGNIJ AIJOLO ASNIA HICHAIFALE MATAE HABONR HIJCERO

With these words Moses spake to the sorcerers in Egypt. They signify: “The Lord appeared to his servant in the fire, to seal the earth in its four quarters, and the nether earth.”

 

CONJURATION OF THE LAWS OF MOSES

The inscription on the seal must be read as follows;

AIJCON DUNSANAS PETHANIR THRIJGNIR IJON CIJNA NATER LAVIS PISTOIN

If you wish to pronounce these words you must fast for three days, and you can perform wonders therewith. They cannot be translated on account of the Hebrew characters.

 

GENERAL CITATION OF MOSES ON ALL SPIRITS

The inscriptions on the seal are to be read as follows:

ELION GOEUA ADONAIJ CADAS EBREEL, ELOIL ELA AGIEL, AIJONI SACHADON, ESSUSELAS ELOHIM, DELIION JAU ELIJULA, DELIA JARI ZAZAEL PALIEMAO UMIEL, ONALA DILATUM SADATJ, ALMA JOD JAEL THAMA

This citation is great and mighty. They are the names of the Creator, and the names of the two Cherubim on the Mercy Seat, Zarall and Jael.

 

DISMISSION OF MOSES

The inscriptions on this seal are to be read as follows:

WASZEDIM BACHANDA HEZANHAD JEHOV ELOHIM ASSER EHOIE ZALIM

GENERAL CITATION OF MOSES ON ALL SPIRITS

The inscriptions on the seal are to be read as follows:

AHEZERAIJE COMITEJON SEDE LEJI THOMOS SASMAGATA BIJ UL IJCOS JOUA ELOIJ ZAWAIJM

These are the high and powerful utterances that Moses employed in the awakening of the Leviathan, in order to compel him to serve his Lord. The first cannot be uttered and was used by the first inhabitants of earth as a mighty lord. The whole is good, but not everyone can obtain it in perfection without severe discipline.

 

CHARACTERS ON THE LEFT SIDE OF THE ARK OF THE COVENANT OF THE MOST HIGH

CHARACTERS ON THE RIGHT SIDE OF THE ARK OF THE COVENANT OF THE MOST HIGH

Hear, Oh Israel, the Lord our God is God alone.

 

CONJURED SPIRIT APPEARS ON A PILLAR OF FIRE

The inscriptions on the seal are to be said as follows:

AFFABIJ ZIEN, JERAMIJE LATABI DAMAJESANO NOIJ LIJOIJ LEAIJ GLIJ EIJLOIJ LIECLE LOATE ELI ELI MECHARAMETHIJ RIJIBISAS SA FU AZIRA REACHA

The Citation names the twelve evil spirits of man, through the help of the Father, of the Hebrew Eli. It is terrible.

 

CONJURED SPIRIT APPEARS ON A PILLAR OF CLOUDS

The inscriptions on the seal are to be read as follows:

KAHAI CONOR ANUHEC ZELOHAE ZOLE HEBEI EDE NEGO RANEIJ HAHABE GIZAON

Appendix to the General Citation of Moses on All Spirits

We, N.N., in this circle, conjure and cite this spirit Fatenovenia, with all his adherents, to appear here in this spot, to fulfil our desires, in the name of the three holy angels, Schomajen Sheziem, Roknion Averam, Kandile, Brachat Chaijdalic, Ladabas, Labul, Raragil, Bencul, in the name of God. Amen.

 

THREE NEW SIGNS WITH FROGS, LICE AND PESTILENCE

The inscriptions on the seal to be read as follows:

ABLAN, AGEISTAN, ZORATAN JURAN, NONDIERAS PORTAEPHIAS POGNIJ AIZAMAI

THREE NEW SIGNS WITH CATTLE, PESTILENCE, BLACK SMALLPOX AND HAIL

The inscriptions on the seal are to be read as follows:

ARARITA ZAIJN THANAIN, MIORATO RAEPI SATHONIK PETHANIT CASTAS LUCAS CALBERA NATUR SIGAIM

SIGNS OF GRASSHOPPERS AND DARKNESS

The inscriptions on the seal are to be said as follows:

HASSADAY HAYLOES, LUCASIM ELAYH JACIHAGA, YOININO, SEPACTICAS BARNE LUD CASTY:

THE SPIRIT APPEARS IN THE BURNING BUSH

The inscriptions on the seal are to be read as follows:

BABA CUCI HIEBU ZIADHI ELENEHET NA VEAN VIE ACHYA SALNA

The spirit which appears here is God himself.

 

MOSES CHANGES THE STAFF INTO A SERPENT

The inscriptions on the seal are to be read as follows:

MICRATA RAEPI SATHONIK PETHANISCH, PISTAN IJTTINGE HIJGATIGN IJGHUZIAN TEMGARONUSNIA CASTAS LACIAS ASTAS IJECON CIJNA CALTERA CAPHAS

MOSES CHANGES WATER INTO BLOOD

The inscriptions on the seal are to be read as follows:

ABEN AGLA MANDEL SLOP SIEHAS MALIM HAJATH HAJADOSCH IJONEM, CEDAS EBREEL AMPHIA, DEMISRAEL MUELLE LEAGIJNS AMANIHA

EXTRACT FROM THE TRUE CLAVICULA OF SOLOMON AND THE GIRDLE OF AARON

This was bequeathed as a testament to all the wise magicians, which all the old Fathers possessed and employed, to have and fulfill all things through the illustrious power of the mighty God Jehovah, as He, the great Monarch, gave to His creatures, who worship Him day and night with reverence and fear, who call loudly upon His name in secret, and sigh to Him as their origin, as of Him and from Him existing reasonable beings, as on the point of being involved with the pains of the elements, who strive after the highest being to and with God. To these He has given this, who will not forget Him in the pleasures of this world, who, still bearing suffering without forgetting the reality, nor the perishing lustre of the world.

 

PRINCIPAL CITATION ON ALL MINISTERING SPIRITS OF THE AIR AND OF EARTH, THE LIKE OF WHICH MANASSES AND SOLOMON USED AS THE TRUE KEY SOLOMONIS REGIS ISRAEL

You must stand on a prominent rock, hold a palm twig in your right hand, and wear a wreath of laurel around the temples. Then turn toward the east and say:

ALIJA LAIJA LAUMIN OTHEON!

At this time, a halo of light will surround you, and when you become aware of this light, fall upon your knees and worship. Then say in an audible voice the words inscribed in the following seal. You must speak slowly and distinctly.

ELIAM YOENA ADONAI CADUS EBREEL ELOYELA AGIEL, AYOM SACHADON OSSUSELAS ELOYM DE LIOMAR ELYNLA LELIA YAZI ZAZALL UNNEL OVELA DILATAM SADAY ALMA PANAIM ALYM CANAL DENSY USAMI YASAS CALIPI CALFAS SASNA SAFFA SADOJA AGLATA PANTOMEL AMRIEL AZIEN PHANATON SARZE PENERION YA EMANUEL JOD JALAPH AMPHIA THAN DOMIRAEL ALOWIN.

CHARACTERS

BA M N LAZIES ALA PHONFIN AGALOYES PYOL PAERTEON THESERYM. BASIMEL JAEL BARIONIA APIOLET CENET.

TRANSLATOR’S PREFACE.

SINCE the Oriental transcript of this work was imperfect in many parts, the translation of it had to be taken according to the great original book, on account of the purity of its text, and, therefore, it won for itself the advantage of understanding and completing the exercises with serenity and confidence. The translator, in the meantime believes, that no one, who feels honestly called to these things, can ever be made the subject of ill-fortune, or be deceived by the wiles and deceptions of the old serpent, the inevitable fate that will and must fall to his lot under any other exorcisms, and that he may cheerfully and safely move thence. because only the angels of God will perform the service required by Him.

 

The Vestibule of Entrance

The language and manuscript of this rare and eternal monument of light, and of a higher wisdom, are borrowed from the Cuthans, a tribe of the Samaritans, who were called Cuthim in the Chaldee dialect according to the Talmud, and they were so called in a spirit of derision. They were termed sorcerers because they taught in Cutha, their original place of abode, and afterward in Samaria, the Kabala or Higher Magic (Book of Kings). Caspar, Melchior and Balthazar, the chosen archpriests, are shining lights among the Eastern magicians. They were kings and teachers–the first priest-teachers of this glorious knowledge–and from these Samaritans-Cuthans, who were called Nergal according to the traditions of the Talmud, originated the Gypsies, who, through degeneracy, lost the consecration of their primordial powers.

 

LAWS OF ENTRANCE

1. Before you can enter the temple of consecrated light, you must purify your soul and body during thirteen days.

2. As a brother and disciple of the new covenant, or as a Christian, you must receive the Holy Sacrament for the glorification of the three kings–Caspar, Melchior and Balthasar.

3. Three holy masses must be read as often as you make use of this book in your priestly service with your intention fixed upon the three glorified kings.

4. You must provide yourself with a ram’s horn, wherewith to call together the angels and spirits. This horn must be included in your intentions of the holy mass.

5. You must wear a breastplate of parchment, ten inches high and ten inches wide, inscribed with the names of the twelve apostles with the five-fold name of Schemhamforasch, in the same order that it is placed on the last leaf.

6. You must draw a circle around you upon white paper, or upon sky blue silk. Its circumference shall be thirteen feet, and at the distance of each foot, one of the following names must be written: Moseh, Messias, Aaron, Jehova, Adoni, Jesus, Christus, Caspar, Melchior, Balthasar. AI. AI. AI.

7. Between each name you must place the holy symbol of Horet:  or .

8. The breastplate must be included in the intention of the holy mass.

9. Through consecration with holy three king’s water and with three burning wax tapers, you must finally pronounce a benediction over this book, the horn, the breastplate, and the circle, after reading a well-selected mysterious ritual.

10. You may enter alone, or begin this great work with two companions, by day or night, but always from the first to the thirteenth of the month, and during the thirteenth day, and through the whole night of the new moon, and also during the full moon, when the three planets, Saturn, Mars and Jupiter, are visible in the heavens on the day of exorcism, either singly or together.

11. You must always stand with your face toward Zion, or toward the rising of the sun.

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

 

CHAPTER I. THE SPIRIT APPEARS UNTO MOSES IN A BURNING BUSH

Conjuration

KALUKU! UBESU! LAWISU!–Arise and teach me.
Calls with voice and horn as instructed.

CHAPTER II. MOSES CHANGES THE STAFF INTO A SERPENT

Conjuration

TUWISU! KAWISU! LAWISU!–Arise and change this staff into a serpent.
Calls with voice and horn as instructed.

CHAPTER III. MOSES CHANGES WATER INTO BLOOD

Conjuration

AKAUATIU! TUWALU! LABATU!–Arise and change this water into blood.
Calls with voice and horn as instructed.

CHAPTER IV. THREE NEW SIGNS WITH FROGS, MICE, LICE AND SIMILAR VERMIN

Conjuration

ADUS! BAACHUR! ARBU! ULU!–Frogs, mice, lice and similar vermin arise in our service.

CHAPTER V. THREE SIGNS OF CATTLE PESTILENCE, BLACK SMALL POX AND HAIL

Conjuration

ABULL, BAA!–Pestilence, black smallpox and hail, arise in our service.

CHAPTER VI. THREE SIGNS WITH GRASSHOPPERS AND DARKNESS

Conjuration

ARDUSI! DALUSI!–Grasshoppers, darkness, arise in our service.

These are the plagues which the Cuthians often employed in their exorcisms for punishment.

 

CHAPTER VII. GENERAL CITATION OF MOSES ON ALL SPIRITS

Conjuration

ADULAL! ABULAL! LEBUSI!–Arise and bring before me the spirit N.
Calls with voice and horn as instructed.

THE PENTAGON OR OMNIPOTENT FIVE CORNERS

This mysterious figure must be written before the conjuration, in the open air and on the ground, with consecrated chalk or with the index finger of the right hand dipped in holy three-king’s water, the same as it is written on the illustration, but each line must be thirteen feet in length. The conjuror then kneels in the center of the star, facing east with head uncovered, and calls out thirteen times, with great faith and fervor, the names of the three kings, Caspar, Melchior and Balthasar. He then calls out, with equal sentiment, the most sacred name of Elohim, 375 times. This conjuration can only take place during the first three days or nights of the new or full moon, or when Saturn, Mars and Jupiter are visible in the heavens, as established in the Laws of Entrance.

 

CHAPTER I. THE SPIRIT APPEARS IN A PILLAR OF FIRE BY NIGHT

Conjuration

TALUBSI! LATUBUSI! KALUBUSI! ALUSI!–Arise and bring me the pillar of Fire that I may see.

The name of each angel must be called out three times to the four quarters of the earth, first with the voice, then with the horn.

 

CHAPTER II. THE SPIRIT APPEARS IN A PILLAR OF CLOUD BY DAY

Conjuration

BUAL! COME! AUL! ARISE! TUBO! COME! WEGULO! ARISE!

The blowing of the horn must be repeated.

 

CHAPTER III. BALAAM’S SORCERY

Conjuration

ONU, BASCHBA, NISCHOAZ HUERETZ–In the name of God I conjure the earth.

CHAPTER IV. EGYPT

Conjuration of Three Angels

GEBRIL! MEACHUEL! NESANEL!–By the lamp of the threefold eternal light, let N.N. appear before me.

Three calls with the voice and three with the horn.

 

CHAPTER V. CONJURATION OF THE LAWS OF MOSES

Conjuration

KEISEHU, NISCHBA, LAWEMSO–How to be God, so swarest Thou to our parents.

Prayer

Eternal of Eternals! Jehovah of Light, Adonai of Truth! Messiah of the All Merciful! Jesus Christ the Beloved and All Redemption and Love! Thou hast said: Who seeth me seeth also the Father. Father, eternal Father of the old and new convenants. Triune Father, Triune Son, Triune Spirit, our Father, I beseech and conjure Thee by the eternal words of Thy eternal truth.

Now read the 17th chapter of John or Jesus’ prayer.

Closing Prayer of the Conjuration of the Law

Eternal God Jehovah, Thou hast said: Ask and it shall be given you. I pray that Thou mayest hear Thy servants Caspar, Melchior and Balthasar, the archpriest of Thy fountain of light! 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!

 

CHAPTER VI. GENERAL CITATION OF MOSES ON ALL SPIRITS

* CHAPTER VII. GENERAL CITATION OF MOSES ON ALL SPIRITS

Conjuration

TUBATLU! BUALU! TULATU! LABUS! UBLISI!–Let there appear and bring before me the spirit of N.N.

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.

DISMISSAL OF MOSES

Conjuration

UBELUTUSI! KADUKULITI! KEBUTZI!–Take away from my Presence the spirit of N.N.

Twelve calls with the voice and twelve calls with the horn for each name.

 

* CHAPTER VII. CONJURATION OF ELEAZAR

DUWATU, BUWATIE, BEMAIM–I come to you on the water! Bring me up N.N.!

DISMISSAL OF ELEAZAR

Conjuration

ORUM, BOLECTN, UBAJOM–Cursed by night and by day!

CHAPTER VIII. CITATION OF QUERNITHAY OR LEVIATHAN

Conjuration

ELUBATEL, EBUHUEL, ATUESUEL!

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.

DISMISSAL

Conjuration

I beseech thee, angel Elubatel, conduct N.N. {name of spirit} from my presence.

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.

 

CHAPTER IX. MAGICAL LAWS OF MOSES

Conjuration

KUTA-AL, LEWUWAT–We are great! 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.

 

CHAPTER X. HELMET OF MOSES AND AARON

WOCHUTU, TUKAL, BESCHUFA, GUTAL–If I shall sin, I shall blow with the great horn.

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.

 

CHAPTER XI. BREASTPLATE OF MOSES

Conjuration

SCHEDUSI, WEDUSE, TIWISI.–I have sinned, I shall sin.

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. Perfect again all the holy names which I have blemished, Great Champion, terrible, highest God, eternal Lord, God Sabaoth.

 

CHAPTER XII. BREASTPLATE OF AARON

Conjuration

DEHUTU, EUWSALTU, BESCHOLAM–You have sinned. I shall sin in peace.

Prayer

The Lord, King of all Kings, holy and praised is He, the Father, God, Son of God, the Holy Spirit of God are three in one among these three. 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.

 

CHAPTER XIII. THE CHALICE OF HOLINESS

Conjuration

AI, AI, AI–Arise, Thou eternal Angel!

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! Eternal, Jehovah, Jesus Christ, Messias, All Beautiful, All True, All Holy! 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. Come, and say unto me in love, through the heart of Moses and with the tongue of Aaron: SCAHEBUAL! I shall come!

FOR THE LEFT HAND

These signs were used at the time of burnt offerings in the holy temple.

FOR THE RIGHT HAND

These are also symbolical of the plagues of Pharaoh in Egypt. SCHEMA ISRAEL ADONAI ELOHJEINU, ADONAI ECHAD.–Hear, O Israel, the Lord our God, the Lord is one.

 

Instructions

If you want to compel spirits to appear visibly before you and render you obedience, observe the following instructions:

1. Keep God’s commandments as much as possible.

2. 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.

3. 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.

4. 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.

6. Trace the circle {below} on parchment with the blood of Young white doves. The size of the circle is optional.

7. 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. In Nomine Dei Patris Dei Filii Dei Spiritus Sancti. Amen.

Upon your entrance into this circle, speak as follows: Tetragrammaton, Theos, Ischiros, Athanatos, Messias, Imas, Kyrie Eleison. Amen.

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. I will say of the Lord, He is my refuge and my fortress, my God, in Him will I trust. 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  God the Son  God the Holy Ghost , Amen.

CIRCLE WRITTEN ON PARCHMENT

WITH THE

BLOOD OF WHITE YOUNG DOVES.

Citation of the Seven Great Princes

REMARKS

Following is some information regarding the appearances and provinces of the various spirits.

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.
MARBUEL appears in the form of an old lion. He delivers the treasures of the water and of the land, and assists in obtaining all secret knowledge and honors.
MEPHISTOPHILIS is ready to serve, and appears in the form of a youth. He is willing to serve in all skilled arts, and gives the spiritus Servos, otherwise called “familiars.” He brings treasures from the earth and from the deep very quickly.
BARBUEL is a master of all arts and all secret knowledge, a great master of all treasure. He is very accommodating, and appears with alacrity in the form of a wild hog.
AZIABEL is a prince of the water and mountain spirits and their treasures. He is amiable and wears a large pearl crown.
ANITUEL appears in the form of a serpent of paradise. 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.

 

CITATIONS AND SEALS

Citation of AZIEL

  

AZIELIS

Seal or Character for Coercion and Obedience.

Agla, Cadelo, Samba, Caclem, Awenhatoacoro, Aziel, Zorwotho, Yzeworth, Xoro, Quotwe, Theosy, Meweth, Xosoy, Yachyros, Gaba, Hagay, Staworo, Wyhaty, Ruoso Xuatho, Rum, Ruwoth, Zyros, Quaylos, Wewor, Vegath, Wysor, Wuzoy, Noses, * Aziel. *

 

Citation of Ariel

  

ARIELIS

Seal or Character for Coercion and Obedience.

Yschiros, Theor Zebaoth, Wyzeth, Yzathos, Xyzo, Xywethororwoy, Xantho, Wiros, Rurawey, Ymowe, Noswathosway, Wuvnethowesy, Zebaoth, Yvmo, Zvswethonowe, Yschyrioskay, Ulathos, Wyzoy, Yrsawo, Xyzeth, Durobijthaos, Wuzowethus, Yzweoy, Zaday, Zywaye, Hagathorwos, Yachyros, Imas, Tetragrammaton, Ariel.

 

Citation of Marbuel

  

MARBUELIS

Seal or Character for Coercion and Obedience.

Adonay, Jehova, Zebaoth, Theos, Yzhathoroswe, Wehozymathos, Zosim, Yghoroy, Vegorym, Abaij, Wogos, Gijghijm, Zeowoij, Ykosowe, Wothym, Kijzwe, Uijwoth, Omegros, Hehgewe, Zebaoij, Wezator, Zibuo, Sijbetho, Ythos, Zeatijm, Wovoe, Sijwoijmwethij, Pharvoij, Zewor, Wegfos, Ruhen, Hvbathoroos, Stawows, Zijen, Zijwowij, Haros, Worse, Yzwet, Zebaoth, Agla, Marbuel.

 

Citation of Mephistophilis

  

MEPHISTOPHILIS

Seal or Character for Coercion and Obedience

Messias, Adonaij, Weforus, Xathor, Yxewe, Soraweijs, Yxaron, Wegharh, Zijhalor, Weghaij, Weosron, Xoxijwe, Zijwohwawetho, Ragthoswatho, Zebaoth, Adonaij, Zijwetho, Aglaij, Wijzathe, Zadaij, Zijebo, Xosthoy, Athlato, Zsewey, Zyxyset, Ysche, Sarsewu, Zyzyrn, Deworonhathbo, Xyxewe, Syzwe, Theos, Yschaos, Worsonbefgosy, Gefgowe, Hegor, Quaratho, Zywe, Messias, Abarabi, Mephistophilis.

 

Citation of Barbuel

  

BARBUELIS

Seal or Character for Coercion and Obedience.

Yschiros, Imns, Zebaoth, Otheos, Kuwethosorym, Zylohym, Zaday, Yschowe, Quyos, Zenhatorowav, Yzwesor, Xywoy, Yzyryr, Zalijmo, Zabaoth, Adonaii, Messias, Aglabaij, Stoweos, Hijwetho, Ycoros, Zijwetho, Uwoim, Chamoweo, Zijzobeth, Sotho, Emnohalj, Zedije, Huwethos, Chorij, Yzquoos, Liraije, Weghoijm, Xiixor, Waijos, Gofaljme, Toroswe, Yeijros, Emanuel, Imas, Barbuel.

 

Citation of Aziabel

  

AZIABELIS

Seal or Character for Coercion and Obedience.

Thoeos, Ygweto, Yzgowoij, Quiseo, Wijzope, Xorsoij, Nowetho, Yxose, Haguthou, Xoro, Theos, Magowo, Wijzosorwothe, Xaroshaij, Zebaoth, Emanuel, Messias, Yzijwotho, Zadaij, Xexhatosijmeij, Buwatho, Ysewet, Xijrathor, Zijbos, Malhaton, Yzos, Uzewor, Raguil, Wewot, Yzewewe, Quorhijm, Zadob, Zibathor, Weget, Zijzawe, Ulijzor, Tetragrammaton, Aziabel.

 

Citation of Anituel

  

ANTQUELIS

Seal or Character for Coercion and Obedience.

Thoeos, Aba, Aaba, Aba, Agathoswaij, Yzoroij, Ywetho, Quardos, Quasoai, Uschjjros, Cijmoe, Qowathim, Geofoij, Zarobe, Weghatj, Ohegathorowaij, Mesows, Xalose, Waghthorsowe, Wephatho, Yzebo, Storilwethonaij, Quorathon, Sijbo, Mephor, Wijhose, Zaloros, Ruetho, Zebaathonaijwos, Zijweth, Ycarij, Ruwethonowe, Ruiathosowaij, Zebaoth, Messias, Anituel.

 

THE USE OF THE SEALS

If these great princes do not appear immediately on the foregoing Citations, or if they hesitate in their obedience, then cast frankincense and myrrh upon burning coals; when the smoke arises, place the spirit seal thereon, and pronounce the following mysterious words:

ALTISSIMA DIE VERBA

Spirituum Cactiva Mosis Aaron et Salomonis

Zijmuorsobet, Noijm, Zavaxo, Quehaij, Abawo, Noquetonaij, Oasaij, Wuram, Thefotoson, Zijoronoaifwetho, Mugelthor, Yzxe, Agiopuaij, Huzije, Surhatijm, Sowe, Oxursoij, Zijbo, Yzweth, Quaij, Salrthos, Quaij, Qeahaij, Qijrpu, Sardowe, Xoro, Wuggofhoswerhiz, Kaweko, Ykquos, Zehatho, Aba. Amen.

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.

Binding Of Moses

Zebaoth, Abatho, Tetragrammaton, Adonaij, Abathoij, Zijhawe, Aglaij, Quohowe, Agla, Muijroshoweth, Phalowaij, Agla, Theos, Messias, Zijwethororijm, Feghowo, Aba, Mowewo, Choe, Adonaij, Cewoe, Christohatos, Tetragrammaton.

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.

MIHI FAUSTO  EXPERTO

VALEDICTO OR DISMISSAL OF THE SPIRITS

Since the spirits have now served you according to your wishes, dismiss them and discharge them with the following words:

Zebaoth, Theos, Yschyres, Messias, Imas, Weghaymnko, Quoheos, Roveym, Christoze, Abay, Xewefaraym, Agla.

And now depart in the name of God. Praise, love and thank God to the end.

 

The Rabellini Table

or Tabellae Rabellinae

for the

Command of Spirits

General Citation of White and Black Magic for the Invocation of Good and Evil Spirits

Roma, Vaticano ad Arcanum Pontificatus Under Pope Alexander VI

Printed in 1501 A.D.

Monarchy of the Good and Familiar Spirits

The following angelic spirits can be cited for all human ministrations: Seraphim Uriel, Cherubim Raphael, Thronus Oriphiel, Dominatio Zachariel, Potestas Gabriel, Virtus Barbiel, Principatus Requel, Archangelus Anael, Angelus Phaleg.

These are the Princes of the nine Choir of Angels. They have among them many spirits 1,000 times 1,000 without end. Sanctus, Sanctus, Sanctus.

These angelic spirits appear very willingly to human beings to help and serve them in all things.

Other Good Spirits

Chymchy, Asbeor, Yzazel, Xomoy, Asmoy, Diema, Bethor, Arfose, Zenay, Corowe, Orowor, Xonor, Quilheth, Quato, Wewor, Gefowe, Gorhon, Woreth, Hagyr, Welor.

Archarontica or Evil Spirits

Even though evil, the following spirits are still familiar or ministering spirits, and are ready to serve.

Thebot, Wethor, Quorthonn, Ywote, Yrson, Xysorym, Zuwoy, Puchon, Tulef, Legioh, Xexor, Woryon.

Instructions

Concerning white magic, take notice that all good spirits must be cited when the moon is full, the Princes of the nine Choir of Angels, as well as the other good spirits.

Concerning black magic, take notice that the Seven Princes of Evil must be cited during new moon. Other evil spirits are cited most readily in the dark of the moon, or at the time of an eclipse of the sun or the moon. The circle already {above}, as coercive of hell, is to be used for all spirits, good or evil.

General Citation of Moses, Aaron and Solomon for All Spirits

Aba, Alpha, Omega, Hewozywetony, Xewerator, Menhatoy, Queo, Zuwezet, Rumoy, Ruwetze, Quano, Duzy, Zenthono-Rohmatru, Xono, Zonozebethoos, Zebaoth, Aglay, Tetragrammaton, Adonay, Theos, Ysehyroroseth, Zumquvos, Nywe, Athanatos, Thoy, Quyhet, Homor, Wethoum, Ywae, Ysgeboth, Oray, Zywo, Ysgewot, Zururogos, Zuy, Zywethorosto, Rurom, Xuwye, Xunewe, Keoso, Wecato, Zyweso, Tetragrammaton.

Now pronounce the name of the good or evil    spirit distinctly that you wish to conjure. He will appear very suddenly. You then may address him.

Coercion or Binding Of Spirits

Theohatatos, Quyseym, Gefgowe, Phagayr, Messias. Amen.

Valedictio or Dismissal of Spirits

Theos, Zebaoth, Adonay, Ischiros, Zaday, Messias, Salomos, Yweth, Thors, Yzheto, Thyym, Quowe, Xehatoym, Phoe, Tetragrammaton.

Now pronounce the name of the spirit and let him depart in peace. Deus Principium et Finis.

Revelation of Moses

Account and life of Adam and Eve, the first-created, revealed by God to His servant Moses, when he received from the hand of the Lord the tables of the law of the covenant, instructed by the archangel Michael.

This is the account of Adam and Eve. After they went forth out of paradise, Adam took Eve his wife, and went up into the east. And he remained there eighteen years and two months; and Eve conceived and brought forth two sons, Diaphotus called Cain, and Amilabes called Abel.

And after this, Adam and Eve were with one another; and when they lay down, Eve said to Adam her lord: My lord, I have seen in a dream this night the blood of my son Amilabes, who is called Abel, thrown into the mouth of Cain his brother, and he drank it without pity. And he entreated him to grant him a little of it, but he did not listen to him, but drank it all up; and it did not remain in his belly, but came forth out of his mouth. And Adam said to Eve: Let us arise, and go and see what has happened to them, lest perchance the enemy should be in any way warring against them.

And having both gone, they found Abel killed by the hand of Cain his brother. And God says to the archangel Michael: Say to Adam, Do not relate the mystery which you know to your son Cain, for he is a son of wrath. But grieve yourself not; for I will give you instead of him another son, who shall show you all things, as many as you shall do to him; but tell him nothing. This God said to His angel; and Adam kept the word in his heart, and with him Eve also, having grief about Abel their son.

And after this, Adam knew his wife Eve, and she conceived and brought forth Seth. And Adam says to Eve: Behold, we have brought forth a son instead of Abel whom Cain slew; let us give glory and sacrifice to God.

And Adam had thirty sons and thirty daughters. And he fell into disease, and cried with a loud voice, and said: Let all my sons come to me, that I may see them before I die. And they were all brought together, for the earth was inhabited in three parts; and they all came to the door of the house into which he had entered to pray to God. And his son Seth said: Father Adam, what is your disease? And he says: My children, great trouble has hold of me. And they say: What is the trouble and disease? And Seth answered and said to him: Is it that you remember the fruits of paradise of which you ate, and grievest yourself because of the desire of them? If it is so, tell me, and I will go and bring you fruit from paradise. For I will put dung upon my head, and weep and pray, and the Lord will hearken to me, and send his angel; and I shall bring it to you, that your trouble may cease from you. Adam says to him: No, my son Seth; but I have disease and trouble. Seth says to him: And how have they come upon you? Adam said to him: When God made us, me and your mother, for whose sake also I die, He gave us every plant in paradise; but about one he commanded us not to eat of it, because on account of it we should die. And the hour was at hand for the angels who guarded your mother to go up and worship the Lord; and the enemy gave to her, and she ate of the tree, knowing that I was not near her, nor the holy angels; then she gave me also to eat. And when we had both eaten, God was angry with us. And the Lord, coming into paradise, set His throne, and called with a dreadful voice, saying, Adam, where are you? And why are you hidden from my face? Shall the house be hidden from him that built it? And He says, Since you have forsaken my covenant, I have brought upon your body seventy strokes. The trouble of the first stroke is the injury of the eyes; the trouble of the second stroke, of the hearing; and so in succession, all the strokes shall overtake you.

And Adam thus speaking to his sons, groaned out loud, and said: What shall I do? I am in great grief. And Eve also wept, saying: My lord Adam, arise, give me the half of your disease, and let me bear it, because through me this has happened to you; through me you are in distresses and troubles. And Adam said to Eve: Arise, and go with our son Seth near paradise, and put earth upon your heads, and weep, beseeching the Lord that He may have compassion upon me, and send His angel to paradise, and give me of the tree in which flows the oil out of it, and that you may bring it to me; and I shall anoint myself, and have rest, and show you the manner in which we were deceived at first.

And Seth and Eve went into the regions of paradise. And as they were going along, Eve saw her son, and a wild beast fighting with him. And Eye wept, saying: Woe’s me, woe’s me; for if I come to the day of the resurrection, all who have sinned will curse me, saying, Eve did not keep the commandment of God. And Eve cried out to the wild beast, saying: O you evil wild beast, will you not be afraid to fight with the image of God? How has your mouth been opened? How have your teeth been strengthened? How have you not been mindful of your subjection, that you were formerly subject to the image of God? Then the wild beast cried out, saying: O Eve, not against us your upbraiding nor your weeping, but against yourself, since the beginning of the wild beasts was from you. How was your mouth opened to eat of the tree about which God had commanded you not to eat of it? For this reason also our nature has been changed. Now, therefore, you shall not be able to bear up, if I begin to reproach you. And Seth says to the wild beast: Shut your mouth and be silent, and stand off from the image of God till the day of judgment. Then the wild beast says to Seth: Behold, I stand off, Seth, from the image of God. Then the wild beast fled, and left him wounded, and went to his covert.

And Seth went with his mother Eve near paradise: and they wept there, beseeching God to send His angel, to give them the oil of compassion. And God sent to them the archangel Michael, and he said to them these words: Seth, man of God, do not weary yourself praying in this supplication about the tree in which flows the oil to anoint your father Adam; for it will not happen to you now, but at the last times. Then shall arise all flesh from Adam even to that great day, as many as shall be a holy people; then shall be given to them all the delight of paradise, and God shall be in the midst of them; and there shall not any more be sinners before Him, because the wicked heart shall be taken from them, and there shall be given to them a heart made to understand what is good, and to worship God only. Go again to your father, since the measure of his life has been fulfilled, equal to three days. And when his soul goes out, you will behold its dreadful passage.

And the angel, having said this, went away from them. And Seth and Eve came to the tent where Adam was lying. And Adam says to Eve: Why did you work mischief against us, and bring upon us great wrath, which is death, holding sway over all our race? And he says to her: Call all our children, and our children’s children, and relate to them the manner of our transgression.

Then Eve says to them: Listen, all my children, and my children’s children, and I shall relate to you how our enemy deceived us. It came to pass, while we were keeping paradise, that we kept each the portion allotted to him by God. And I was keeping in my lot the south and west. And the devil went into the lot of Adam where were the male wild beasts; since God parted to us the wild beasts, and had given all the males to your father, and all the females He gave to me, and each of us watched his own. And the devil spoke to the serpent, saying, Arise, come to me, and I shall tell you a thing in which you may be of service. Then the serpent came to him, and the devil says to him, I hear that you are more sagacious than all the wild beasts, and I have come to make your acquaintance; and I have found you greater than all the wild beasts, and they associate with you; notwithstanding, you do reverence to one far inferior. Why do you eat of the tares of Adam and his wife, and not of the fruit of paradise? Arise and come hither, and we shall make him be cast out of paradise through his wife, as we also were cast out through him. The serpent says to him, I am afraid lest the Lord be angry with me. The devil says to him, Be not afraid; only become my instrument, and I will speak through your mouth a word by which you shall be able to deceive him. Then straightway he hung by the walls of paradise about the hour when the angels of God went up to worship. Then Satan came in the form of an angel, and praised God as did the angels; and looking out from the wall, I saw him like an angel. And says he to me, Are you Eve? And I said to him, I am. And says he to me, What are you doing in paradise? And I said to him, God has set us to keep it, and to eat of it. The devil answered me through the mouth of the serpent, You do well, but you do not eat of every plant. And I say to him, Yes, of every plant we eat, but one only which is in the midst of paradise, about which God has commanded us not to eat of it, since you will die the death. Then says the serpent to me, As God lives, I am grieved for you, because you are like cattle. For I do not wish you to be ignorant of this; but rise, come hither, listen to me, and eat, and perceive the value of the tree, as He told us. But I said to him, I am afraid lest God be angry with me. And he says to me, Be not afraid; for as soon as you eat, your eyes shall be opened, and you shall be as gods in knowing what is good and what is evil. And God, knowing this, that you shall be like Him, has had a grudge against you, and said, You shall not eat of it. But observe the plant, and you shall see great glory about it. And I observed the plant, and saw great glory about it. And I said to him, It is beautiful to the eyes to perceive; and I was afraid to take of the fruit. And he says to me, Come, I will give to you: follow me. And I opened to him, and he came inside into paradise, and went through it before me. And having walked a little, he turned, and says to me, I have changed my mind, and will not give you to eat. And this he said, wishing at last to entice and destroy me. And he says to me, Swear to me that you will give also to your husband. And I said to him, I know not by what oath I shall swear to you; but what I know I say to you, By the throne of the Lord, and the cherubim, and the tree of life, I will give also to my husband to eat. And when he had taken the oath from me, then he went and ascended upon it. And he put upon the fruit which he gave me to eat the poison of his wickedness, that is, of his desire; for desire is the head of all sin. And I bent down the branch to the ground, and took of the fruit, and ate. And in that very hour my eyes were opened. and I knew that I was stripped of the righteousness with which I had been clothed; and I wept, saying, What is this you have done to me, because I have been deprived of the glory with which I was clothed? And I wept too about the oath. And he came down out of the tree, and went out of sight. And I sought leaves in my portion, that I might cover my shame; and I did not find them from the plants of paradise, since, at the time that I ate, the leaves of all the plants in my portion fell, except of the fig alone. And having taken leaves off it, I made myself a girdle, and it is from those plants of which I ate. And I cried out with a loud voice, saying, Adam, Adam, where are you? Arise, come to me, and I shall show you a great mystery. And when your father came, I said to him words of wickedness, which brought us down from great glory. For as soon as he came I opened my mouth, and the devil spoke; and I began to advise him, saying, Come hither, my lord Adam, listen to me, and eat of the fruit of the tree of which God said to us not to eat of it, and you shall be as God. And your father answered and said, I am afraid lest God be angry with me. And I said to him, Be not afraid, for as soon as you shall eat you shall know good and evil. And then I quickly persuaded him, and he ate; and his eyes were opened, and he was aware, he also, of his nakedness. And he says to me, O wicked woman, why have you wrought mischief in us? You have alienated me from the glory of God. And that same hour we heard the archangel Michael sounding his trumpet, calling the angels, saying, Thus says the Lord, Come with me to paradise, and hear the word in which I judge Adam. And when we heard the archangel sounding, we said, Behold, God is coming into paradise to judge us. And we were afraid, and hid ourselves. And God came up into paradise, riding upon a chariot of cherubim, and the angels praising Him. When God came into paradise, the plants both of Adam’s lot and of my lot bloomed, and all lifted themselves up; and the throne of God was made ready where the tree of life was. And God called Adam, saying, Adam, where are you hidden, thinking that I shall not find you? Shall the house be hidden from him that built it? Then your father answered and said, Not, Lord, did we hide ourselves as thinking that we should not be found by You; but I am afraid, because I am naked, and stand in awe of Your power, O Lord. God says to him, Who has shown you that you are naked, unless it be that you have forsaken my commandment which I gave you to keep it? Then Adam remembered the word which I spoke to him when I wished to deceive him, I will put you out of danger from God. And he turned and said to me, Why have you done this? And I also remembered the word of the serpent, and said, The serpent deceived me. God says to Adam, Since you have disobeyed my commandment, and obeyed your wife, cursed is the ground in your labours. For whenever you labour it, and it will not give its strength, thorns and thistles shall it raise for you; and in the sweat of your face shall you eat your bread. And you shall be in distresses of many kinds. You shall weary yourself, and rest not; you shall be afflicted by bitterness, and shall not taste of sweetness; you shall be afflicted by heat, and oppressed by cold; and you shall toil much, and not grow rich; and you shall make haste, and not attain your end; and the wild beasts, of which you were lord, shall rise up against you in rebellion, because you have not kept my commandment. And having turned to me, the Lord says to me, Since you have obeyed the serpent, and disobeyed my commandment, you shall be in distresses and unbearable pains; you shall bring forth children with great tremblings; and in one hour shall you come to bring them forth, and lose your life in consequence of your great straits and pangs. And you shall confess, and say, Lord, Lord, save me; and I shall not return to the sin of the flesh. And on this account in your own words I shall judge you, on account of the enmity which the enemy has put in you; and you shall turn again to your husband, and he shall be your lord. And after speaking thus to me, He spoke to the serpent in great wrath, saying to him, Since you have done this, and have become an ungracious instrument until you should deceive those that were remiss in heart, cursed are you of all the beasts. You shall be deprived of the food which you eat, and dust shall you eat all the days of your life; upon your breast and belly shall you go, and you shall be deprived both of your hands and feet; there shall not be granted you ear, nor wing, nor one limb of all which those have whom you have enticed by your wickedness, and have caused them to be cast out of paradise. And I shall put enmity between you and between his seed. He shall lie in wait for your head, and you for his heel, until the day of judgment. And having thus said, He commands His angels that we be cast out of paradise. And as we were being driven along, and were lamenting, your father Adam entreated the angels, saying, Allow me a little, that I may entreat God, and that He may have compassion upon me, and pity me, for I only have sinned. And they stopped driving him. And Adam cried out with weeping, saying, Pardon me, Lord, what I have done. Then says the Lord to His angels, Why have you stopped driving Adam out of paradise? It is not that the sin is mine, or that I have judged ill? Then the angels, falling to the ground, worshipped the Lord, saying, Just are You, Lord, and judgest what is right. And turning to Adam, the Lord said, I will not permit you henceforth to be in paradise. And Adam answered and said, Lord, give me of the tree of life, that I may eat before I am cast out. Then the Lord said to Adam, You shall not now take of it, for it has been assigned to the cherubim and the flaming sword, which turns to guard it on account of you, that you may not taste of it and be free from death for ever, but that you may have the war which the enemy has set in you. But when you are gone out of paradise, if you shall keep yourself from all evil, as being destined to die, I will again raise you up when the resurrection comes, and then there shall be given you of the tree of life, and you shall be free from death for ever. And having thus said, the Lord commanded us to be cast out of paradise. And your father wept before the angels over against paradise. And the angels say to him, What do you wish that we should do for you, Adam? And your father answered and said to the angels, Behold, you cast me out. I beseech you, allow me to take sweet odours out of paradise, in order that, after I go out, I may offer sacrifice to God, that God may listen to me. And the angels, advancing, said to God, Jael, eternal King, order to be given to Adam sacrifices of sweet odour out of paradise. And God ordered Adam to go, that he might take perfumes of sweet odour out of paradise for his food. And the angels let him go, and he gathered both kinds— saffron and spikenard, and calamus and cinnamon, and other seeds for his food; and having taken them, he went forth out of paradise. And we came to the earth.
Now, then, my children, I have shown you the manner in which we were deceived. But do ye watch over yourselves, so as not to forsake what is good.

And when she had thus spoken in the midst of her sons, and Adam was lying in his disease, and he had one other day before going out of the body, Eve says to Adam: Why is it that you die, and I live? Or how long time have I to spend after you die, tell me. Then says Adam to Eve: Do not trouble yourself about matters; for you will not be long after me, but we shall both die alike, and you will be laid into my place. And when I am dead you will leave me, and let no one touch me, until the angel of the Lord shall say something about me; for God will not forget me, but will seek His own vessel which He fashioned. Arise, rather, pray to God until I restore my spirit into the hands of Him who has given it; because we know not how we shall meet Him who made us, whether He shall be angry with us, or turn and have mercy upon us. Then arose Eve, and went outside; and falling to the ground, she said: I have sinned, O God; I have sinned, O Father of all; I have sinned to You, I have sinned against Your chosen angels, I have sinned against the cherubim, I have sinned against Your unshaken throne; I have sinned, O Lord, I have sinned much, I have sinned before You, and every sin through me has come upon the creation. And while Eve was still praying, being on her knees, behold, there came to her the angel of humanity, and raised her up, saying: Arise, Eve, from your repentance; for, behold, Adam your husband has gone forth from his body; arise and see his spirit carried up to Him that made it, to meet Him.

And Eve arose, and covered her face with her hand; and the angel says to her: Raise yourself from the things of earth. And Eve gazed up into heaven, and she saw a chariot of light going along under four shining eagles— and it was not possible for any one born of woman to tell the glory of them, or to see the face of them— and angels going before the chariot. And when they came to the place where your father Adam was lying, the chariot stood still, and the seraphim between your father and the chariot. And I saw golden censers, and three vials; and, behold, all the angels with incense, and the censers, and the vials, came to the altar, and blew them up, and the smoke of the incense covered the firmaments. And the angels fell down and worshipped God, crying out and saying: Holy Jael, forgive; for he is Your image, and the work of Your holy hands.

And again, I Eve saw two great and awful mysteries standing before God. And I wept for fear, and cried out to my son Seth, saying: Arise, Seth, from the body of your father Adam, and come to me, that you may see what the eye of no one has ever seen; and they are praying for your father Adam.
Then Seth arose and went to his mother, and said to her: What has befallen you? And why do you weep? She says to him: Look up with your eyes, and see the seven firmaments opened, and see with your eyes how the body of your father lies upon its face, and all the holy angels with him, praying for him, and saying: Pardon him, O Father of the universe; for he is Your image. What then, my child Seth, will this be? And when will he be delivered into the hands of our invisible Father and God? And who are the two dark-faced ones who stand by at the prayer of your father? And Seth says to his mother: These are the sun and the moon, and they are falling down and praying for my father Adam. Eve says to him: And where is their light, and why have they become black-looking? And Seth says to her: They cannot shine in the presence of the Light of the universe, and for this reason the light from them has been hidden.

And while Seth was speaking to his mother, the angels lying upon their faces sounded their trumpets, and cried out with an awful voice, saying, Blessed be the glory of the Lord upon what He has made, for He has had compassion upon Adam, the work of His hands. When the angels had sounded this forth, there came one of the six-winged seraphim, and hurried Adam to the Acherusian lake, and washed him in presence of God. And he spent three hours lying, and thus the Lord of the universe, sitting upon His holy throne, stretched forth His hands, and raised Adam, and delivered him to the archangel Michael, saying to him: Raise him into paradise, even to the third heaven, and let him be there until that great and dreadful day which I am to bring upon the world. And the archangel Michael, having taken Adam, led him away, and anointed him, as God said to him at the pardoning of Adam.

After all these things, therefore, the archangel asked about the funeral rites of the remains; and God commanded that all the angels should come together into His presence, each according to his rank. And all the angels were assembled, some with censers, some with trumpets. And the Lord of Hosts went up, and the winds drew Him, and cherubim riding upon the winds, and the angels of heaven went before Him; and they came to where the body of Adam was, and took it. And they came to paradise, and all the trees of paradise were moved so that all begotten from Adam hung their heads in sleep at the sweet smell, except Seth, because he had been begotten according to the appointment of God.

The body of Adam, then, was lying on the ground in paradise, and Seth was grieved exceedingly about him. And the Lord God says: Adam, why have you done this? If you had kept my commandment, those that brought you down to this place would not have rejoiced. Nevertheless I say unto you, that I will turn their joy into grief, but I will turn your grief into joy; and having turned, I will set you in your kingdom, on the throne of him that deceived you; and he shall be cast into this place, that you may sit upon him. Then shall be condemned, he and those who hear him; and they shall be much grieved, and shall weep, seeing you sitting upon his glorious throne.

And then He said to the archangel Michael: Go into paradise, into the third heaven, and bring me three cloths of fine linen and silk. And God said to Michael, Gabriel, Uriel, and Raphael: Cover Adam’s body with the cloths, and bring olive oil of sweet odour, and pour upon him. And having thus done, they prepared his body for burial. And the Lord said: Let also the body of Abel be brought. And having brought other cloths, they prepared it also for burial, since it had not been prepared for burial since the day on which his brother Cain slew him. For the wicked Cain, having taken great pains to hide it, had not been able; for the earth did not receive it, saying: I will not receive a body into companionship until that dust which was taken up and fashioned upon me come to me. And then the angels took it up, and laid it on the rock until his father died. And both were buried, according to the commandment of God, in the regions of paradise, in the place in which God found the dust. And God sent seven angels into paradise, and they brought many sweet-smelling herbs, and laid them in the earth; and thus they took the two bodies, and buried them in the place which they had dug and built.

And God called Adam, and said: Adam, Adam. And the body answered out of the ground, and said: Here am I, Lord. And the Lord says to him: I said to you, Dust you are, and unto dust you shall return. Again I promise you the resurrection. I will raise you up in the last day in the resurrection, with every man who is of your seed.

And after these words God made a three-cornered seal, and sealed the tomb, that no one should do anything to him in the six days, until his rib should return to him. And the beneficent God and the holy angels having laid him in his place, after the six days Eve also died. And while she lived she wept about her falling asleep, because she knew not where her body was to be laid. For when the Lord was present in paradise when they buried Adam, both she and her children fell asleep, except Seth, as I said. And Eve, in the hour of her death, besought that she might be buried where Adam her husband was, saying thus: My Lord, Lord and God of all virtue, do not separate me, Your servant, from the body of Adam, for of his members You made me; but grant to me, even me, the unworthy and the sinner, to be buried by his body. And as I was along with him in paradise, and not separated from him after the transgression, so also let no one separate us. After having prayed, therefore, she looked up into heaven, and stood up, and said, beating her breast: God of all, receive my spirit. And straightway she gave up her spirit to God.

And when she was dead, the archangel Michael stood beside her; and there came three angels, and took her body, and buried it where the body of Abel was. And the archangel Michael said to Seth: Thus bury every man that dies, until the day of the resurrection. And after having given this law, he said to him: Do not mourn beyond six days. And on the seventh day, rest, and rejoice in it, because in it God and we the angels rejoice in the righteous soul that has departed from earth. Having thus spoken, the archangel Michael went up into heaven, glorifying, and saying the Alleluia: Holy, holy, holy Lord, to the glory of God the Father, because to Him is due glory, honour, and adoration, with His unbeginning and life-giving Spirit, now and ever, and to ages of ages. Amen.

Posted on

Testament of Moses

Online Text for Testament of Moses

Translation of R. H. Charles
Online Resources for Testament of Moses

Tyndale Notes
Offline Resources for Testament of Moses

The Old Testament Pseudepigrapha, Volume One
The Apocryphal Old Testament
The Assumption of Moses: A Critical Edition With Commentary
Information on Testament of Moses

John J. Collins writes: “In 1861 Antonio Ceriani published a fragmentary Latin manuscript which he had found in the Ambrosian Library in Milan and which he identified as the Assumption of Moses. The identification was based on chapter 1 verse 14, which corresponds to a quotation from the Assumption of Moses by Gelasius (Ecclesiastical History II.17.17). Gelasius elsehwere (II.21.7) refers to the dispute between Michael and the Devil in the Assumption of Moses. This episode is not found in the manuscript published by Ceriani, but is often referred to in patristic sources and even already in the New Testament in Jude, verse 9. (The allusion is not identified in Jude but is specified in Clement, Origen and other patristic sources.) The Latin manuscript does not refer to the death of Moses or his subsequent assumption at all and, since it is primarily a prophecy delivered before death, it is more properly described as a testament. In fact the Stichometry of Nicephorus and other lists mention a Testament (Diatheke) of Moses immediately before the Assumption, and the dominant opinion of scholars is that Ceriani’s text corresponds to the Testament rather than the Assumption. In view of the citations in Gelasius, some have suggested that the Testament and the Assumption were combined in a single book. The surviving Latin text is incomplete, and may have concluded with an account of the assumption of Moses. Origen (De Principiis III.2.1) uses the title ‘Ascension of Moses’ for the document which contains the dispute between Michael and the Devil, i.e. the Assumption of Moses.” (Outside the Old Testament, p. 145)

Raymond F. Surburg writes: “The book purports to give an address delivered by Moses to Joshua. In it there is a description of how Moses, when he is about to die, delivers to Joshua the sacred writings. Moses reveals to his successor prophecies which he is instructed to record but to hide until the appointed time concerning the Hebrew nation. A panorama of the history of the Jews up to the author’s time is described. He tells how one tribe shall say to another: ‘Lo, is not this that which Moses did once declare unto us in prophecies? Yea, he declared and called heaven and earth to witness against us that we should not transgress the commandments of the Lord, of which he was the mediator to us.’ There are references to the destruction of Jerusalem in 587 B.C., the persecution of Antiochus, the rule of the Hasmoneans, the divisions between Pharisees and Sadducees, and the reign of Herod. The book ends on an optimistic note, for the promise of a happy future is given.” (Introduction to the Intertestamental Period, p. 139)

Emil Schürer writes: “Opinion is very much divided regarding the date of the composition of this book. Ewald, Wieseler, Drummond and Dillman refer it to the first decade after the death of Herod; Hilgenfeld calculates that it may have been written in the course of the year 44-45 A.D.; Schmidt and Merx say some time between 54 and 64 A.D.; Fritzsche and Lucius trace it to the sixth decade of the first century A.D.; Langen thinks it must have been shortly after the destruction of Jerusalem by Titus (chap. viii. being erroneously interpreted as referring to this event); Hausrath prefers the reign of Domitian; Philippi, the second century of our era (the latter fixing on this date solely with the object of his being able to ascribe the authorship to a Christian, and of reversing the relation in which our book and ver. 9 of the Epistle of Jude stand to each other; see in particular, pp. 177, 182); while Volkmar (in accordance with his well-known predilection for the time of Barcocheba) thinks the date would be some time in the course of the year 137-138 A.D. Almost the whole of the critics just mentioned base their calculation upon the well-nigh illegible fragments of numbers in chap. vii. But surely one may fairly question the propriety of trying to found anything whatever upon lines so mutilated as those are; and if we had no other data but these to help us to fix the date in question, we would have nothing for it but to abandon the attempt altogether. Still I cannot help thinking that there are two such data at our disposal. (1) Toward the end of chap. vi. it is plainly stated that the sons of Herod are to reign for a shorter period (breviora tempora) than their father. Now it is well known that Philip and Antipas reigned longer than their father; and one cannot help seeing the embarrassment to which those words have led in the case of all those critics who refer the composition of our book to a latish date. They are capable of being explained solely on the assumption that the work was written toward the commencement of the reign of the last-mentioned princes. (2) It is as good as universally admitted that the concluding sentences of chap. vi. refer to the war of Varus in the year 4 B.C. When therefore chap. vii. goes on to say: Ex quo facto finientur tempora, surely there can hardly be room for any other inference than this, that the author wrote subsequent to the war of Varus. In that case the enigmatical numbers that follow in this same chapter cannot be supposed to be a continuation of the narrative, but are to be regarded as a calculation added by way of supplement after the narrative has been brought down to the date at which the author was writing. Only, considering how mutilated those numbers are, every attempt to explain them must prove a failure. Consequently the view of Ewald, Wieseler, Drummond and Dillmann with regard to the date of the composition of our book is substantially correct.” (The Literature of the Jewish People in the Time of Jesus, pp. 78-79)

Martin McNamara writes: “The original form of this work probably originated about the same time as the Book of Daniel. It was once thought that the date to be assigned to the composition was A.D. 7-30 since chapter 6 clearly speaks of Herod and his sons. It is highly probable, however, that this section is interpolated and was inserted when a second edition, so to speak, of The Testament of Moses was brought out in the first half of the first century A.D. The Testament of Moses is based on Deut 31-34 and contains Moses’ parting words to Israel together with an account of his death.” (Intertestamental Literature, p. 96)

James C. VanderKam writes: “The fact that the predictions extend well into the first century CE means that the Testament of Moses as we have it was not written before that time. It has been suggested, however, that a book, dating from early Maccabean times, was later supplemented by splicing chapters 6-7 into the predictive survey in order to bring it up to date. The strongest argument for this thesis is that these two chapters seem to destroy the sequence of the survey. Yet it is possible to read the book as it stands as an orderly account and to understand chapters 7-9 as stereotypical depictions of the great evil at the end. These depictions draw on themes from the Maccabean crisis but are not meant to be descriptions of it. If so, then the entire book, which does not (in the surviving form of the text) claim to be revealed by an angel, can be read as an apocalypse from the first century BCE. It was written under the impress of events in Herod’s time and immediately after; its purpose was to reassure the readers that God foreknew everything that would happen, that he is faithful to the covenant, and that he will have compassion on his people. No less an authority than Moses himself stands behind the message.” (An Introduction to Early Judaism, pp. 114-115)

James Charlesworth writes: “The date of the composition has been a subject of considerable controversy. Most critics today correctly place the original sometime in the opening decades of the first century A.D. (cf. J. J. Collins, no. 1151); but J. Licht (‘Taxo, or the Apocalyptic Doctrine of Vengeance,’ JJS 12 [1961] 95-103) and G. W. E. Nichelsburg, Jr. (no. 471, pp. 28-31, 43-45, 97; no. 1168; cf. 1169, p. 6) have argued for a date during the early stages of the Maccabean revolt, allowing for interpolations and re-editing in the Herodian period. Given the incomplete, often illegible state of the extant text and our fragmentary knowledge of early Judaism it has been impossible to reach a scholarly consensus regarding the text’s provenance or relationship to a Jewish sect, if any. Scholars have generally concluded that the original language is Hebrew (Charles, APOT 2, p. 410; Ferrar, Assumption of Moses, p. 8; D. H. Wallace, ‘The Semitic Origin of the Assumption of Moses,’ TZ 11 [1955] 321-28; cf. idem, no. 1182).” (The Pseudepigrapha and Modern Research, pp. 163-164)

Leonhard Rost writes: “As early as 1868, M. Schmidt and A. Merx described the author as an Essene, but they were unable to gain acceptance of their hypothesis. The discovery of the Qumran manuscripts proved them correct to the extent of confirming that the author belonged to the Qumran milieu (R. Meyer, O. Eissfeldt). There are particularly close connections with the Damascus Document and the War Scroll. The association with Qumran means that the work was composed in Palestine. Since the Temple appears to be still standing, whereas Herod is dead and his sons appear to be ruling, the date must fall in the first third of the first century C.E.” (Judaism Outside the Hebrew Canon, p. 148)

John J. Collins writes: “In its present form the Testament of Moses must be dated around the turn of the era, since there is a clear allusion to the partial destruction of the temple in the campaign of Varus in 4 BC (TMos 6:8-9). The document shows no awareness of the final destruction of AD 70. Scholarly opinion is divided as to whether chapters 5-6, which develop the course of history through the first century BC were part of the original document or a later insertion. These chapters clearly refer to the Hasmoneans, Herod and the campaign of Varus. Yet the final persecution, in chapter 8, is strongly reminiscent of the persecution under Antiochus Epiphanes. R. H. Charles attempted to resolve this anomaly by re-arranging the chapters so that 8-9 stood before 5-6. This proposal is unacceptable since the logic of the book demands that the divine intervention in chapter 10 should follow directly on the most sever persecution and especially on the episode of Taxo and his sons. The specificity of the account of the persecution in chapter 8 suggests that this is an account of the author’s time, rather than a stereotyped eschatological scenario. In this case we must assume that chapters 5-6 were inserted to update the book. The account of the persecution then becomes an eschatological scenario in the revised document. Support for the theory of a second redaction can be found in 10:8 where the phrase ‘the wings of the eagle’ is an addition, and may allude to the pulling down of the golden eagle over the temple gate shortly before the campaign of Varus (Josephus, Ant. XVII.6.3 (155-7)).” (Outside the Old Testament, p. 148)

Posted on

VI Morning Hymn

Great and holy is the LORD the holiest of the holy for all time.2 Before Him goes a splendor;3 behind Him a surge of many waters.’

Loving kindness and Truth are round about His presence;5 Justice and Right are the mainstay of His throne;6 Who has parted light from darkness7 and, through His discerning wisdom,8 turned the glimmer of dawn into bright day.9 (When first all His angels saw it, they sang for joy,10 for what He was showing them was a thing they had known not erst);11 Who crowns the hillsides with produce12 choice food for all the living.

Blessed be He13 Who by His power made the earth, by His wisdom founded the world, by His understanding spread out the skies; Who (first) brought forth [the wind] out of His promptu[aries],14 made [lightning’s for the ralin,15 and lifted the mist[s from the] hori[zon].16

Anonymous Anti-Montanist

Estimated Range of Dating: 193-193 A.D.

Chronological List of Early Christian Writings
Online Text for Anonymous Anti-Montanist

Eusebius H. E. 5.16-17
Online Resources for Anonymous Anti-Montanist

Catholic Encyclopedia: Montanists
Montanist Fragments
Offline Resources for Anonymous Anti-Montanist

Christine Trevett, Montanism : Gender, Authority and the New Prophecy (Cambridge 2002).
Recommended Books for the Study of Early Christian Writings
Information on Anonymous Anti-Montanist

A work refuting the Montanists is quoted by Eusebius, who does not give its author a name.

J. B. Lightfoot writes (The Apostolic Fathers, pt. II, vol. I, pp. 498-499):

When I still supposed, as was then the universal opinion, that the Abercius of the epitaph was bishop of Hierapolis on the Maeander, I ventured to identify him, as others had done, with the Avircius Marcellus to whom an anonymous writer (Eus. H. E. v. 16) addresses a treatise in an early stage of the Montanist controversy (see Colossians p. 56). This identification becomes still more probable now that he has been shown to belong to Hieropolis of Lesser Phrygia; for this anonymous writer mentions one Zoticus of Otrous as his ‘fellow-presbyter’ (του συμπρεσβυτερου ημων Zωτικου Οτρηνου), and Otrous was only two miles from this Hierapolis. Starting from this identification, Duchesne (p. 30) places the date of this Montanist treatise at about A.D. 211. This date is founded on the statement of the anonymous author, that ‘more than thirteen years’ had elapsed since the death of Maximilla, during which there had been no war in the world either partial or general (ουτε μερικος ουτε καθολικος κοσμω γεγονε πολεμος), and even the Christians had enjoyed continuous peace (αλλα και ξριστιανοις μαλλον ειρηνη διαμονος). With Bonwetsch (Montanismus p. 146 sq), he calculates these thirteen years from A.D. 198, the year of Severus’ Parthian victories, onward. But I do not see how a contemporary could possibly have spoken of A.D. 199-211 as a period of continuous peace either to the world or to the Church. The Eastern war was not ended in A.D. 198. A fierce war too was waged in Britain from A.D. 207-210, which demanded the emperor’s own presence, and he died at York early in the next year (A.D. 211). This war could not have been overlooked or ignored. Meanwhile the Christians suffered severely, as the Acts of Perpetua and Felicitas show. The alternative is the period which was roughly coextensive with the reign of Commodus (A.D. 180-192); and I agree with Hilgenfeld (Ketzergeschichte p. 565), Keim (Rom. u. das Christenthum p. 638 sq), Volter (Zeitschr. f. Wiss. Theol. XXVII. 1883, p. 27), and Gorres (Jahrb. f. Protest. Theol. 1884, pp. 234, 424 sq), in regarding this as a far more probable solution. After the first year or two of this reign the Christians had almost continuous quiet. The empire also was at peace. There were indeed insignificant conflicts in A.D. 184, and the struggle in Britain afforded the emperor an excuse for assuming the name Britannicus, but it was wholly incomparable in magnitude or duration with the British war of Severus. The Antimontanist treatise therefore with which we are concerned would be written about the close of the reign of Commodus; and this must be somewhere about the date which Eusebius assigns to it, from the place which it occupies in his narrative. In this treatise the writer addresses Avircius Marcellus as a person of authority, and states that Avircius had urged him a very long time ago (εκ πλειστου οσου και ικανωτατου ξρονου) to write on the subject. The mode of address is quite consistent with his being a bishop, though he is not so styled. Thus Avircius Marcellus would have flourished during the reign of M. Aurelius, and might well have gone to Rome about the time (A.D. 163) mentioned by the legend.

Thus, this anti-Montanist work was written in 193 CE.

Posted on

Fragments of Melito of Sardis

Estimated Range of Dating: 165-175 A.D.

Chronological List of Early Christian Writings
Online Text for Fragments of Melito of Sardis

Roberts-Donaldson English Translation
Online Resources for Fragments of Melito of Sardis

Wace Introduction
Catholic Encyclopedia: Melito
Offline Resources for Fragments of Melito of Sardis

Recommended Books for the Study of Early Christian Writings
Information on Fragments of Melito of Sardis

Melito of Sardis wrote c. 165-175.

Posted on

The Coming of Melchizedek

(…) And concerning what Scripture says, “In this year of Jubilee you shall return, everyone f you, to your property” (Lev. 25;13) And what is also written; “And this is the manner of the remission; every creditor shall remit the claim that is held against a neighbor, not exacting it of a neighbor who is a member of the community, because God’s remission has been proclaimed” (Deut.15;2) the interpretation is that it applies to the Last Days and concerns the captives, just as Isaiah said: “To proclaim the Jubilee to the captives” (Isa. 61;1) (…) just as (…) and from the inheritance of Melchizedek, for (… Melchizedek) , who will return them to what is rightfully theirs. He will proclaim to them the Jubilee, thereby releasing them from the debt of all their sins. He shall proclaim this decree in the first week of the jubilee period that follows nine jubilee periods.

Then the “Day of Atonement” shall follow after the tenth jubilee period, when he shall atone for all the Sons of Light, and the people who are predestined to Melchizedek. (…) upon them (…) For this is the time decreed for the “Year of Melchizedek`s favor”, and by his might he will judge God’s holy ones and so establish a righteous kingdom, as it is written about him in the Songs of David ; “A godlike being has taken his place in the council of God; in the midst of divine beings he holds judgement”

(Ps. 82;1). Scripture also says about him ; “Over it take your seat in the highest heaven; A divine being will judge the peoples” (Ps. 7;7-8) Concerning what scripture says; “How long will you judge unjustly, and show partiality with the wicked? Selah” (Ps. 82;2) ,the interpretation applies to Belial and the spirits predestined to him, because all of them have rebelled, turning from God’s precepts and so becoming utterly wicked. Therefore Melchizedek will thoroughly prosecute the vengeance required by God’s statutes. Also, he will deliver all the captives from the power of Belial, and from the power of all the spirits destined to him. Allied with him will be all the “righteous divine beings”(Isa. 61;3).

(The …) is that whi(ch …all) the divine beings. The visitation is the Day of Salvation that He has decreed through Isaiah the prophet concerning all the captives, inasmuch as Scripture says, “How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion “Your divine being reigns”.” (Isa. 52;7) This scriptures interpretation : “the mountains” are the prophets, they who were sent to proclaim God’s truth and to prophesy to all Israel. “The messengers” is the Anointed of the spirit, of whom Daniel spoke; “After the sixty-two weeks, an Anointed shall be cut off” (Dan. 9;26) The “messenger who brings good news, who announces Salvation” is the one of whom it is written; “to proclaim the year of the LORD`s favor, the day of the vengeance of our God; to comfort all who mourn” (Isa. 61;2)

This scripture’s interpretation: he is to instruct them about all the periods of history for eternity (… and in the statutes) of the truth. (…) (…. dominion) that passes from Belial and returns to the Sons of Light (….) (…) by the judgment of God, just as t is written concerning him; “who says to Zion “Your divine being reigns” (Isa. 52;7) “Zion” is the congregation of all the sons of righteousness, who uphold the covenant and turn from walking in the way of the people. “Your divine being” is Melchizedek, who will deliver them from the power of Belial. Concerning what scripture says, “Then you shall have the trumpet sounded loud; in the seventh month . . . ” (Lev. 25;9)

Posted on

Melchizedek

Estimated Range of Dating: 150-255 A.D.

Chronological List of Early Christian Writings
Online Text for Melchizedek

English Translation by Søren Giversen and Birger A. Pearson
Online Resources for Melchizedek

Melchizedek as a Divine Mediator
Offline Resources for Melchizedek

James M. Robinson, ed., The Nag Hammadi Library in English (San Francisco, CA: HarperCollins 1990), pp. 438-444.
Recommended Books for the Study of Early Christian Writings
Information on Melchizedek

Birger A. Pearson writes (The Nag Hammadi Library in English, p. 439)

:
Our tractate thus presents a number of challenging features of special interest to the historian of religions; it is indeed a mélange of traditions of Jewish, Christian, and Gnostic stamp. Its presentation of the figure of Melchizedek is a case in point: he is not only the ancient “priest of God Most High” known to us from the Bible, but he also returns as an eschatological “high-priest” and “holy warrior.” Such Jewish apocalyptic material as the Melchizedek fragments form Qumran (11QMelch) and 2 (Slavonic) Enoch shed considerable light on these features.

Pearson writes: “The tractate Melchizedek was written originally in Greek, probably in Egypt. A third-century date is likely, though it could be earlier (or later).”

Posted on

Meditation on Israel’s History 4Q462

“To the Jew first and also to the Gentile,” wrote Paul the apostle, attempting to delme the ideal audience for his gospel (Rom. 1:16). His Jewish contemporaries would agree that the Jew comes first, but there would be significant differences of opinion about Gentiles. They were clearly outside of the faith of Israel, but they had to play some part in God’s plan. Were they simply there to provide a hapless foil for the chosen people, to be eliminated or subdued when God redeemed Israel? Or could they somehow be incorporated into Israel through conversion, and enjoy some of the blessings of Israel?

Both points of view could claim support from the Bible. The prophetic books are ful1 of vitriolic denunciations of the Gentile powers, whose occasional downfa11 was greeted with open glee (as in the the prophecy of Nahum). On the other hand, even the loathsome Assyrians could be imagined as repentant sinners (as in the book of Jonah). Gentile armies could be mythologized as the dreadful legions of Gog and Magog (Ezek. 38-39), destined only for slaughter, but Gentiles could also be imagined saying, “Let us go to the LORD’s mountain, that he may teach us his ways” (Isa. 2:3).

The same ambivalence is reflected in the Dead Sea Scrolls. In the War Scroll (text 8), the Children of Light wage the final battle royal against Gentile armies, without a suggestion that the latter might conceivably have an interest in learning of the Lord’s ways. But the Charterfor Israel in the Last Days points out that the Gentile nations will finally come to serve the Leader of the Nation (text 6, 5:28-29), and the Damascus Document allows for the presence of converts to Judaism in the community (text 1, Geniza 14:5), although they will rank lowest of all. The Temple Scroll, though legislating for an ideal Israel generally devoid of Gentiles, allows for their entrance into the outermost Temple court after conversion to Judaism (see text 131).

The present text is the only one of the scrolls that seems to speak of Gentiles with any sympathy — although that sympathy is limited to a certain rueful regret that they did not recognize God’s plan for his people. It is possible that the unnamed Gentiles are Edomites, if 1. 5 is properly understood. “Rekem” was a famous city located in biblical Edomite territory. If so, then the historical setting may be the forced conversion of the Idumeans (Edomites) to Judaism in the time of the Hasmonean ruler John Hyrcanus I (134-104 B.C.E.).

The human families descended from Noah’s three sons disperse; Israel inherits the Holy Land, while the Edomites (.7) must be content with their territory to the south and east of Palestine.

Frag. 1 2[ . . . Shem and] Ham andJapeth [ . . . ] 3[ . . . ] to Jacob, and he [said . . . ] and remembered [ . . . ] 4[ . . . ] to Israel [ . . . ] Then [they] shall say [ . . . ] s[ . . . ] to Rekem we went, for [ . . . ] was taken [ . . . ] 6[ . . . ] to slaves forJacob in love [ . . . ] 7[ . . . he will] give it as a possession to many.

In the time to come, the Gentiles will recognize the greatness of God, their own sin, and the special status of Israel.

The LORD, ruler of all [ . . . ] 8[ . . . ] His glory, which all at once will fill the waters and the earth [ . . . ] 9[ . . . ] dominion is with Him alone. The light was with them, but on us was [the darkness . . . ] 10[ . . . ] the era of darkness [has passed] and the era of light has come, and they will rule forever. Therefore they shall say [ . . . ] 11[ . . . ] to Israel, for in our midst is the beloved people,Jacob [ . . . ]

Israel’s endurance during their domination by foreign powers is remembered, and the judgment that later came on the oppressors.

|2[ . . . ] they toiled and endured and cried out to the LORD and [ . . . ] 13[ . . . ] now, see, they were put in the power of Egypt a second time in the age of the monarchy, and they endured [ . . . ] 14[ . . . ] the inhabitants of Philistian and Egypt became booty and a ruin and her pillars [ . . . ] is[ . . . ] to exalt the wicked man so that she will become impure [ . . . ] 16[ . . . ] her bold face will be changed, in her splendor and adornments and garments [ . . . ] 17[ . . . ] and what she did to her, the impurity Of [ . . . ] 18[ . . . ] rejected just ac she was before being built [ . . . ] 19[ . . . ] and he will remember Jerusalem [ . . . ]

Posted on

The Traditions of Matthias

Estimated Range of Dating: 110-160 A.D.

Chronological List of Early Christian Writings
Online Text for The Traditions of Matthias

English Translation from Andrew Bernhard
Online Resources for The Traditions of Matthias

The Gospel of Matthias
Glenn Davis: Gospel of Matthias
Glenn Davis: Traditions of Matthias
Offline Resources for The Traditions of Matthias

Recommended Books for the Study of Early Christian Writings
Information on The Traditions of Matthias

The Traditions of Matthias, also known as the Gospel of Matthias, is known only from a few quotations provided by Clement of Alexandria.

Jon B. Daniels writes (The Anchor Bible Dictionary, v. 4,< p. 644): The extent and genre of the Traditions of Matthias is uncertain. Clement's citations from it are brief hortatory sentences (Strom. 2.9.45; 3.4.26; 7.13.82). But if Strom. 4.6.35 is derived from the same source, then the work may also have contained some narrative material about Jesus. The quotations are not overtly gnostic, but according to Clement (Strom. 7.17.108) teachings of Matthias were used by Basilideans and perhaps other gnostic groups. According to Hippolytus (Haer. 7.20.1) Basilides and his son Isidore claimed to have learned from Matthias 'secret words,' which he had received in private teaching from the Savior. Daniels also writes (op. cit., p. 644): Traditions of Matthias probably was composed in Egypt in the first half of the 2d century. It sometimes has been identified with a work called the Gospel of Matthias, but there is too little evidence to decide this question definitively (NTApocr 1:312). The earliest author to mention a Gospel of Matthias is Origen (hom. I. in Lc.), whose information is repeated by Ambrose and Jerome. Eusebius (Hist. Eccl. 3.25.6) mentions it together with gospels of Thomas and Peter. He describes them as works which were composed by heretics, but which nonethless were known to most writers in the early Church. The Gospel of Matthias is also named in lists of heretical works: the Decretum Gelasianum, the Catalogue of the Sixty Canonical Books, and a list in the Samaritan Chronicle No. II of false books allegedly used by Nazarene Christians.

Posted on