perfume

And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy:

And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD.

Ointment and perfume rejoice the heart: so doth the sweetness of a man’s friend by hearty counsel.

And when thou shalt come into the marriage chamber, thou shalt take the ashes of perfume, and shalt lay upon them some of the heart and liver of the fish, and shalt make a smoke with it:

The remembrance of Josias is like the composition of the perfume that is made by the art of the apothecary: it is sweet as honey in all mouths, and as musick at a banquet of wine.

The women also with cords about them, sitting in the ways, burn bran for perfume: but if any of them, drawn by some that passeth by, lie with him, she reproacheth her fellow, that she was not thought as worthy as herself, nor her cord broken.

And the child said: Why do you say, O Matthew? Understand and know that good discourse is better than a calf, and words of meekness better than every herb of the field, and a sweet saying as the perfume of love, and cheerfulness of countenance better than feeding, and a pleasant look is as the appearance of sweetness. Understand, Matthew, and know that I am paradise, that I am the comforter, I am the power of the powers above, I the strength of those that restrain themselves, I the crown of the virgins, I the self-control of the once married, I the boast of the widowed, I the defense of the infants, I the foundation of the Church, I the kingdom of the bishops, I the glory of the presbyters, I the praise of the deacons. Be a man, and be strong, Matthew, in, these words.

And after the passion, and the resurrection, and the ascension, Thaddæus went to Abgarus; and having found him in health, he gave him an account of the incarnation of Christ, and baptized him, with all his house. And having instructed great multitudes, both of Hebrews and Greeks, Syrians and Armenians, he baptized them in the name of the Father, and Son, and Holy Spirit, having anointed them with the holy perfume; and he communicated to them of the undefiled mysteries of the sacred body and blood of our Lord Jesus Christ, and delivered to them to keep and observe the law of Moses, and to give close heed to the things that had been said by the apostles in Jerusalem. For year by year they came together to the passover, and again he imparted to them the Holy Spirit.

And again I said: Lord, and after that what will You do? And I heard a voice saying to me: Then will I send an angel out of heaven, and he shall cry with a loud voice, saying, Hear, O earth, and be strong, says the Lord; for I am coming down to you. And the voice of the angel shall be heard from the one end of the world even to the other, and even to the remotest part of the abyss. And then shall be shaken all the power of the angels and of the many-eyed ones, and there shall be a great noise in the heavens, and the nine regions of the heaven shall be shaken, and there shall be fear and astonishment upon all the angels. And then the heavens shall be rent from the rising of the sun even to the setting, and an innumerable multitude of angels shall come down to the earth; and then the treasures of the heavens shall be opened, and they shall bring down every precious thing, and the perfume of incense, and they shall bring down to the earth Jerusalem robed like a bride. And then there shall go before me myriads of angels and archangels, bearing my throne, crying out, Holy, holy, holy, Lord of Sabaoth; heaven and earth are full of Your glory. And then will I come forth with power and great glory, and every eye in the clouds shall see me; and then every knee shall bend, of things in heaven, and things on earth, and things under the earth. And then the heaven shall remain empty; and I will come down upon the earth, and all that is in the air shall be brought down upon the earth, and all the human race and every evil spirit along with Antichrist, and they shall all be set before me naked, and chained by the neck.

Then all the Apostles rose up and embraced (or, saluted) Bartholomew. Now when the Apostles had said these things, they rose up and offered the Offering, and the Holy Virgin was present with them at that time. When Jesus had spoken with them, saying, 'Come ye into Galilee, I will give you My peace at that time,' and when they had received the Body and the Blood of the Son of God, the sweet perfume of their sacrifice ascended unto the seventh heaven. And the Father answered and said unto His beloved Son, 'My Only-begotten Son, arise, get Thee down into the world to Thy companions the Apostles, and comfort Thou them, and give them strength lest their heart become afflicted, and they fall into despair, and they cease to preach [the Gospel] in the whole world in Thy Name, and in My Name, and in the Name of the Holy Spirit. Arise, O My beloved Son, and get Thee to Thy brethren and Thy Apostles, and bestow upon them joy, lest they say, "Our Saviour hath risen from the dead, and hath departed into the heavens in the glory of His Father. He hath left us in the cities, and in the villages, and hath not given us joy in the place of the sufferings which we have endured in the world."' Then the Son of God rose up and came down into the world, and found His disciples, and Mary the Virgin, for they were gathered together. And He appeared unto them, and said unto them, 'Hail, My Apostles, who have been chosen above all the world. Hail, My brethren and My companions, the peace of My Father be unto you, the peace which is Mine I give unto you.' And He breathed in their faces, and said unto them, 'Receive unto you the Holy Spirit. Those whose sins ye remit to them, their sins shall be remitted to them; and those whose sins ye retain, their sins shall be retained to them.' And He shewed us His feet …

No [one will be able to] know [when the husband] and the wife are intimate with each other, except they themselves, because the marriage of the world is a mystery for those who have married. If the defiled marriage is hidden, how much more is the undefiled marriage a true mystery! It's not fleshly, but pure. It isn't of desire, but of the will. It isn't of the darkness or the night, but it's of the day and the light. If a marriage is stripped naked, it becomes pornography – not only if the bride receives the seed of another man, but even if she leaves the chamber and is seen, she commits adultery. Let her reveal herself to her father, her mother, the best man, and the groom's children. They're allowed to enter the bridal chamber every day. But let the others yearn just to hear her voice and enjoy her perfume, and, like dogs, let them eat the crumbs that fall from the table. Grooms and brides belong to the bridal chamber. No one will be able to see the groom and the bride unless [they become] such.

On the rough Lycian land that once breathed perfume.

And they, being not half a mile (stadium) distant from his malodorous body, they rose and stepped near, carrying perfume in their hands, while their soldiers went with them and threw fragrant incense round about them so that they could come near me.

Art thou he who had sixty tables set for the poor? Art thou he who had censers for the fine perfume made of precious stones, and now thou art in a malodorous state? Whither then hath thy glory gone!

And to Kassia he gave a censer (with perfume = Kassia), and to Amalthea's Horn (= music) he gave a timbrel in order that they might bless the holy angels who came for his soul.

And the king's people went before him and behind him, perfuming the road with frankincense and with cassia, and with all sorts of fine perfume, and scattered myrrh and aloes along the road, and twenty men proclaimed these words before him throughout the land in a loud voice:

And it came to pass after this that Joseph commanded his servants the doctors to embalm his father with myrrh and frankincense and all manner of incense and perfume, and the doctors embalmed Jacob as Joseph had commanded them.

And fifty of Jacob's servants went in front of the bier, and they strewed along the road myrrh and aloes, and all manner of perfume, and all the sons of Jacob that carried the bier walked upon the perfumery, and the servants of Jacob went before them strewing the perfume along the road.

And fifty of Jacob's servants went in front of the bier, and they strewed along the road myrrh and aloes, and all manner of perfume, and all the sons of Jacob that carried the bier walked upon the perfumery, and the servants of Jacob went before them strewing the perfume along the road.

And they put Joseph in a coffin filled with spices and all sorts of perfume, and they buried him by the side of the river, that is Sihor, and his sons and all his brethren, and the whole of his father's household made a seven day's mourning for him.

Now the censer is Mary, and Christ, the Son of God, the Godhead, is the coals, and the odour of the incense is the perfume of Christ, and through the perfume of Him Apostles, and Prophets, and Martyrs, and Monks, have rejected the world and inherited the kingdom of heaven.

Now the censer is Mary, and Christ, the Son of God, the Godhead, is the coals, and the odour of the incense is the perfume of Christ, and through the perfume of Him Apostles, and Prophets, and Martyrs, and Monks, have rejected the world and inherited the kingdom of heaven.

And the chains of the censers are the ladder which Jacob saw, to which [the angels] clung as they went up and came down; and upon the perfume of the incense the prayers of the pure go up to the throne of God.

And Moses came before them, and he lifted up the rods and brought them before all the people, and the rod of Aaron was found with the fruit and flower of an almond which emitted a fragrant perfume.

All this time thou shouldest have near thee ready an exorcised pen, paper, and ink, as will be described hereinafter. Write their names afresh, and kindle fresh fire, whereon thou shalt put gum benjamin, olybdanum, and storax to make therewith a fumigation; with these odours thou shalt afresh, perfume the aforesaid paper with the names; but thou shouldest have these names ready prepared beforehand. Then show them the holy pentacles, and ask of them what thou wilt, and thou shalt obtain it; and having gained thy purpose, send away the spirits, saying:—

It is necessary to have a chamber or cabinet specially set apart and newly cleaned, wherein thou canst remain without interruption, the which having entered with thy companions, thou shalt incense and perfume it with the odours and perfumes of the art. The sky should be clear and serene. It is necessary that thou shouldest have one or more pieces of virgin paper prepared and arranged ready, as we shall tell you more fully later on, in its place. Thou shalt commence the writing or construction of the pentacles in the hour aforesaid. Among other things, thou shalt chiefly use these colours: Gold, cinnabar or vermilion red, and celestial or brilliant azure blue. Furthermore, thou shalt make these medals or pentacles with exorcised pen and colours, as we shall hereafter show thee. Whensoever thou constructest them, if thou canst complete them in the hour wherein thou didst begin them, it is better. However, if it be absolutely necessary to interrupt the work, thou shouldest await the proper day and hour before re-commencing it.

These words being said, thou shalt perfume the pentacles with the same sweet scents and perfumes, and afterwards having wrapped them in a piece of prepared silk cloth, thou shalt put them in a place fit and clean, which thou mayest open whenever it shall please thee, and close it again, at thy pleasure and according unto thy will. We will hereafter show thee the method and manner of preparing the aforesaid place, of perfuming it with scents and sweet odours, and of sprinkling it with the water and water-sprinkler of magical art; for all these things contain many good properties, and innumerable virtues, as experience will easily teach thee.

After this perfume and cense the place with good scents and sweet odours. This aforesaid place should be pure, clean, safe from interruption or disturbance, and proper to the work, as we shall hereafter show. Then sprinkle the aforesaid place with consecrated water, as is laid down in the chapter concerning circles. The operation being in such wise prepared, thou shalt rehearse the conjuration necessary for this experiment, at the end of which thou shalt say as follows:— O almighty Father and Lord, who regardest the Heavens, the Earth, and the Abyss, mercifully grant unto me by thy holy name written with four letters, YOD, HE, VAU, HE, that by this exorcism I may obtain virtue, thou who art IAH, IAH, IAH, grant that by thy power these spirits may discover that which we require and which we hope to find, and may they show and declare unto us the persons who have committed the theft, and where they are to be found.

If thou wishest to perform the experiment of seeking favour and influence, observe in what manner the Experiment is to be carried out, and if it be dependent upon the day and the hour, perform it in the day and the hour required, as thou wilt find it in the chapter concerning the hours; and if the experiment be one that requireth writing, thou shalt write as it is said in the chapter concerning the same; and if it be with penal bonds, pacts, and fumigations, then thou shalt cense with a fit perfume as is said in the chapter concerning suffumigations; and if it be necessary to sprinkle it with water and hyssop, then let it be as in the chapter concerning the same; similarly if such experiment require characters, names, or the like, let such names be written as the chapter concerning the writing of characters, and place the same in a clean place as hath been said. Then thou shalt repeat over it the following oration:— THE ORATION. O ADONAI, most holy, most righteous, and most almighty God, who hast made all things through thy mercy and righteousness wherewith thou art filled, grant unto us that we may be found worthy that this experiment may be found consecrated and perfect, so that the light may issue from thy most holy seat, O ADONAI, which may obtain for us favor and influence. Amen. This being said, thou shalt place it in clean silk, and bury it for a day and a night at the junction of four cross-roads; and whensoever thou wishest to obtain any grace or favor from any, take it, having first properly consecrated it according to the rule and place it in thy right hand, and seek thou what thou wilt it shall not be denied thee. But if thou doest not the Experiment carefully and rightly, assuredly thou shalt not succeed in any manner. For obtaining grace and influence write down the following words:

This being done, thou shalt perform the experiment, observing its hour, [and then you may say the following song: ASNORIDA, DICTILORIDA, TRESAY, BESSAY, HISTAN, APASSAN, IRUSOLATOS, ENITORITOS, TERUFIEL, ACUSIEL, TANGADIAT, RIZONAT, FACULTASIM, ASTRABAIM, DARANI, ARBEI, ARFUSA, ASTARA, and all you spirits named, come from whichever part of the universe you be, to aid and assist us in this experiment so that through you it may be consecrated, and strengthened, and confirmed, though words be omitted. Through the most sacred name ADONAY, who lives and reigns without end, through the all the ages of the ages.] and thou shalt perfume and incense as is laid down in the proper chapter; sprinkling with exorcised water, and performing all the ceremonies and solemnities as we shall instruct thee in the second book of our Key. [And if the time is not specified, let it be in the day and hour of Mercury.]

The disciples then, being well and thoroughly instructed, and fortified with a wise and understanding heart, the master shall take exorcised water, and he shall enter with his Disciples into a secret place purified and clean, where he must strip them entirely naked; after this, let him pour exorcised water upon their heads, which he should cause to flow from the crown of their head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say:— Be ye regenerate, cleansed, and purified, in the name of the ineffable, great, and eternal God, from all your iniquities, and may the virtue of the Most High descend upon you and abide with you always, so that ye may have the power and strength to accomplish the desires of your heart. Amen. After this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. But if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, and let him perfume him with the odours and incense of art, and let him repeat the following conjuration over him:— I conjure thee, O thou creature, being a dog, by him who hath created thee, I bathe and I perfume thee in the name of the most high, most powerful, and eternal God, so that thou mayest be my true companion in this operation, and that thou mayest be also my faithful friend in whatsoever operation I may hereafter perform. But if he wisheth to have for his companion a little boy or girl, which will be still better, he must ordain them as he hath ordained the dog; and he must pare and cut the nails of their hands and of their feet, saying:—

The disciples then, being well and thoroughly instructed, and fortified with a wise and understanding heart, the master shall take exorcised water, and he shall enter with his Disciples into a secret place purified and clean, where he must strip them entirely naked; after this, let him pour exorcised water upon their heads, which he should cause to flow from the crown of their head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say:— Be ye regenerate, cleansed, and purified, in the name of the ineffable, great, and eternal God, from all your iniquities, and may the virtue of the Most High descend upon you and abide with you always, so that ye may have the power and strength to accomplish the desires of your heart. Amen. After this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. But if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, and let him perfume him with the odours and incense of art, and let him repeat the following conjuration over him:— I conjure thee, O thou creature, being a dog, by him who hath created thee, I bathe and I perfume thee in the name of the most high, most powerful, and eternal God, so that thou mayest be my true companion in this operation, and that thou mayest be also my faithful friend in whatsoever operation I may hereafter perform. But if he wisheth to have for his companion a little boy or girl, which will be still better, he must ordain them as he hath ordained the dog; and he must pare and cut the nails of their hands and of their feet, saying:—

Let him purify, cleanse, and wash this young child anew, with the water of art, saying:— Be thou regenerate, cleansed, and purified, so that the spirits may neither harm thee nor abide in thee. Amen. Then perfume the child with odours as above. When the companions shall be thus ordained and disposed, the master shalt be able to operate in surety together with them, every time that it shall please him; and he shall perform his operation happily, and shall attain his end. But for the safety both of soul and of body, the master and the companions should have the pentacles before their breasts, consecrated, and covered with a silken veil, and perfumed with the proper fumigations. By the which being assured and encouraged, they may enter into the matter without fear or terror, and they shall be exempt and free from all perils and dangers, provided that they obey the commands of the master and do all that he ordain them. If they shall act thus, all things shall go according unto their desires. All being thus arranged, the master should take heed that his disciples are perfectly instructed in those things which they have to perform.

After this perfume the vestments with the perfumes and suffumigations of the Art, and sprinkle them with the water and hyssop of the Art. But when the master and his disciples shall commence to robe themselves after the first Psalm, and before continuing with the others, he should pronounce these words:— ANCOR, AMATOR, AMIDES, THEODONIAS, PANCOR, PLAGOR, ANITOR; through the merits of these holy angels will I robe and indue myself with the vestments of power, through which may I conduct unto the desired end those things which I ardently wish, through thee, O most holy ADONAI, whose kingdom and empire endureth for ever. Amen.

OF PLACES WHEREIN WE MAY CONVENIENTLY EXECUTE THE EXPERIMENTS AND OPERATIONS OF THE ART The places best fitted for exercising and accomplishing magical arts and operations are those which are concealed, removed, and separated from the habitations of men. Wherefore desolate and uninhabited regions are most appropriate, such as the borders of lakes, forests, dark and obscure places, old and deserted houses, whither rarely and scarce ever men do come, mountains, caves, caverns, grottos, gardens, orchards; but best of all are cross-roads, and where four roads meet, during the depth and silence of night. But if thou canst not conveniently go unto any of these places, thy house, and even thine own chamber, or, indeed, any place, provided it hath been purified and consecrated with the necessary ceremonies, will be found fit and convenient for the convocation and assembling of the spirits. These arts or operations should be carried out at the prescribed time, but if there be no time specially appointed it will be always better to perform them at night, which is the most fit and proper time for the operations of necromancy; this is also a symbol that it is just and right to hide them from the sight of the foolish, the ignorant, and the profane. But when thou shalt have selected a place fitting, thou mayest perform thine experiments by day or by night. It should be spacious, clear, and bounded on all sides by hedges, shrubs, trees, or walls. Thou shalt thyself cleanse it thoroughly and render it neat and pure, and while doing this thou shalt recite Psalms: (Ps2=KJV2) Quare fremuerunt gentes (Why do the heathen rage....) (Ps66=KJV67) Deus misereatur nostri (God be merciful unto us....) (Ps53=KJV54) Deus in nomine tuo salvum (Save me, O God, by thy name....) After this thou shalt perfume it with the odours and suffumigations of the art, and shalt sprinkle it with the water and the hyssop; and after this thou mayest in this place make all the necessary preparations for an operation. But when, later on, thou shalt go unto this place, to complete and accomplish the operation, thou shalt repeat on the way thither the following prayer in a low and distinct voice:—

When they shall have arrived at the place, and all things being disposed in their proper order, the master shall take the knife or other convenient consecrated magical implement of steel, wherewith to form the circle of art which he intends to construct. This being done, he must perfume it, and sprinkle it with water; and having warned and exhorted his disciples, he shall work thus:—

The knife with the white hilt ( see Figure 61) should be made in the day and hour of Mercury, when Mars is in the sign of the Ram or of the Scorpion. It should be dipped [*tempered] in the blood of a gosling and in the juice of the pimpernel [*pimpinella], the Moon being at her full or increasing in light. <Dip therein also> the white hilt, upon the which thou shalt have engraved the characters shown. Afterwards perfume it with the perfumes of the Art.

With this knife thou mayest perform all the necessary operations of the art, except the circles. But if it seemeth unto thee too troublesome to make a similar knife, have one made in the same fashion; and thou shalt place it thrice in the fire until it becometh red-hot, and each time thou shalt immerse it in the aforesaid blood and juice, fasten thereunto the white hilt having engraved thereon the aforesaid characters, and upon the hilt [*blade] thou shalt write with the pen of art, commencing from the point and going towards the hilt, these names AGLA, ON, as shown in figure 61. Afterwards thou shalt perfume and sprinkle it, and shalt wrap it in a piece of silken cloth.

The craft/quill knife or pen and the short lance ( figure 63 or 64) are made in the same way, in the day and hour of Mercury, and they should be dipped in the blood of a magpie and the juice of the herb Mercury. Thou must make for them handles of white boxwood cut at a single stroke from the tree, at the rising of the Sun, with a new knife, or with any other convenient instrument. The characters shown should be traced thereon. Thou shalt perfume them according to the rules of art; and wrap them in silk cloth like the others.

THE EXORCISM OF INCENSE. O God of Abraham, God of Isaac, God of Jacob, deign to bless these odoriferous spices so that they may receive strength, virtue, and power to attract the good spirits, and to banish and cause to retire all hostile phantoms. Through thee, O most holy ADONAI, who livest and reignest unto the ages of the ages. Amen. I exorcise thee, O spirit impure and unclean, thou who art a hostile phantom, in the name of God, that thou quit this perfume, thou and all thy deceits, that it may be consecrated and sanctified in the name of God almighty. May the Holy Spirit of God grant protection and virtue unto those who use these perfumes; and may the hostile and evil spirit and phantom never be able to enter therein, through the ineffable name of God almighty. Amen. O Lord, deign to bless and to sanctify this creature of perfume so that it may be a remedy unto mankind for the health of body and of soul, through the invocation of thy holy name. May all creatures who receive the odour of this incense and of these spices receive health of body and of soul, through him who hath formed the ages. Amen. After this thou shalt sprinkle the various spices with the water of the art, and thou shalt place them aside in a piece of silk as in other cases, or in a box destined for the purpose, so that thou mayest have them ready prepared for use when necessary. When thou wishest to use the incense, thou shalt kindle a fire of fresh charcoal, in earthen vessels newly glazed within and without, and thou shalt kindle fire fresh with flint and steel, and the fire being lighted thou shalt say over it as follows, before putting the spices thereon:—

THE EXORCISM OF INCENSE. O God of Abraham, God of Isaac, God of Jacob, deign to bless these odoriferous spices so that they may receive strength, virtue, and power to attract the good spirits, and to banish and cause to retire all hostile phantoms. Through thee, O most holy ADONAI, who livest and reignest unto the ages of the ages. Amen. I exorcise thee, O spirit impure and unclean, thou who art a hostile phantom, in the name of God, that thou quit this perfume, thou and all thy deceits, that it may be consecrated and sanctified in the name of God almighty. May the Holy Spirit of God grant protection and virtue unto those who use these perfumes; and may the hostile and evil spirit and phantom never be able to enter therein, through the ineffable name of God almighty. Amen. O Lord, deign to bless and to sanctify this creature of perfume so that it may be a remedy unto mankind for the health of body and of soul, through the invocation of thy holy name. May all creatures who receive the odour of this incense and of these spices receive health of body and of soul, through him who hath formed the ages. Amen. After this thou shalt sprinkle the various spices with the water of the art, and thou shalt place them aside in a piece of silk as in other cases, or in a box destined for the purpose, so that thou mayest have them ready prepared for use when necessary. When thou wishest to use the incense, thou shalt kindle a fire of fresh charcoal, in earthen vessels newly glazed within and without, and thou shalt kindle fire fresh with flint and steel, and the fire being lighted thou shalt say over it as follows, before putting the spices thereon:—

After this thou shalt sharpen it with the quill knife of the art, perfume it, sprinkle it, and place it aside in a silken cloth.

As it sometimes happeneth that it is necessary to write with some noble colour, it is well to have a new white inkhorn wherein to keep them. The principal colours will be yellow or gold, red, celestial or azure blue, green, and brown; and any other colours that may be requisite. Thou shalt exorcise, perfume, and sprinkle them in the usual manner.

Perfume it and keep it for use.

ANCOR, AMACOR, AMIDES, THEODONIAS, PHAGOR, ANITOR, be present for a guard unto this parchment. Then perfume it, and keep it in silk ready for use. No woman, if her flowers be upon her, should be permitted to see this parchment; otherwise it will lose its virtue. He who maketh it should be pure, clean, and prepared. But if the preparation of the aforesaid parchment seemeth too tedious, thou mayest make it in the following manner, but it is not so good. Take any parchment, and exorcise it; prepare a censer with perfumes; write upon the parchment [*censer] the characters in Figure 89, hold it over the incense, and say:—

Perfume it with the perfumes of the art, and sprinkle it with exorcised water, wrap it in silk and say:— DANI, LUMECH, AGALMATUROD, GEDIEL, PANI, CANELOAS, MEROD, LAMIDOC, BALDOC, ANERETON, METRATON, TUANCIA, COMPENDON, LAMEDON, CEDRION, ON, MYTRION, ANTON, SYON, SPISSON, LUPRATON, GION, GIMON, GERSON, AGLA, AGLAY, AGLAOD, AGLADIAMERON, angels most holy, be present for a guard unto this instrument.

Perfume it with incense of good odour, sprinkle it, and recite these Psalms: [Ps8=KJV8] Domine Dominus noster (O Lord our Lord) [Ps71=KJV72] Deus iudicium tuum Regi da (Give the king thy judgments, O God) [Ps133=KJV134] Ecce nunc benedicite Dominum (Behold, bless ye the Lord) [Ps64=KJV65] Te decet hymnus Deus in Sion (Praise waiteth for thee, O God, in Sion)

CONCERNING SACRIFICES TO THE SPIRITS, AND HOW THEY SHOULD BE MADE In many operations it is necessary to make some sort of sacrifice unto the demons, and in various ways. Sometimes white animals are sacrificed to the good spirits and black to the evil. Such sacrifices consist of the blood and sometimes of the flesh. They who sacrifice animals, of whatsoever kind they be, should select those which are virgin, as being more agreeable unto the spirits, and rendering them more obedient. When blood is to be sacrificed it should be drawn also from virgin quadrupeds or birds, but before offering the oblation, say:— May this sacrifice which we find it proper to offer unto ye, noble and lofty beings, be agreeable and pleasing unto your desires; be ye ready to obey us, and ye shall receive greater ones. Then perfume and sprinkle it according to the rules of art.

In whatsoever place ye may be, ye spirits, who are invited to this feast, come ye and be ready to receive our offerings, presents, and sacrifices, and ye shall have hereafter yet more agreeable oblations. Perfume the viands with sweet incense, and sprinkle them with exorcised water; then commence to conjure the spirits until they shall come. This is the manner of making sacrifices in all arts and operations wherein it is necessary, and acting thus, the spirits will be prompt to serve thee. Here endeth our Key, the which if thou thoroughly instillest into thy memory, thou shalt be able, if it pleaseth thee, even to fly with the wings of the wind. But if thou takest little heed hereof, and despiseth this book, never shalt thou attain unto the desired end in any magical experiment or operation whatsoever. For in this book is comprised all science of magical art, and it should be strictly kept by thee. And hereunto is the end of our Key, in the name of God the righteous, the merciful, and the eternal, who liveth and reigneth throughout the ages. Amen.

And Seth became the governor of the children of his people, and he ruled them in purity and holiness. And because of their purity they received the name, which is the best of all names, and were called “ the sons of God,” they and their wives and their sons. Thus they lived in that mountain in all purity and holiness and in the fear of God. And they went up on the skirts of [the mountain] of Paradise, and they became praisers and glorifiers of God in the place of that host of devils who fell from heaven. There they dwelt in peace and happiness: there was nothing about which they needed to feel anxiety, they had nothing to weary or trouble them, and they had nothing to do except to praise and glorify God, with the angels. For they heard continually the voices of the angels who were singing praises in Paradise, which was situated at no great height above them—in fact, only about thirty spans—according to the measure of the spirit. They suffered neither toil nor fatigue, they had neither seed [time] nor harvest, but they fed themselves with the delectable fruits of glorious trees of all kinds, and they enjoyed the sweet scent and perfume of the breezes which were wafted forth to them from Paradise. [Thus lived] those holy men, who were indeed holy, and their wives were pure, and their sons were virtuous, and their daughters were chaste and undefiled. In them there was no rebellious thought, no envy, no anger, no enmity. In their wives and daughters there was no impure longing, and neither lasciviousness, nor cursing, nor lying was heard among them. The only oath which they used in swearing was, “ By the blood of Abel.’”’ And they, and their wives, and their children used to rise up early in the morning, and go up to the top of that holy mountain, and worship there before God. And they were blessed by the body of Adam their father, and they lifted up their eyes to Paradise, and praised God; and thus they did all the days of their life.

Now when the people had gone up [to Jerusalem] they had no Books of the Prophets. And Ezra the scribe went down into that pit (wherein Simeon had cast the Books], and he found a censer full of fire, and the perfume of the incense which rose up from it. And thrice he took some of the dust of those Books, and cast it into his mouth, and straightway God made to abide in him the spirit of prophecy, and he’ renewed all the Books of the Prophets.

One must not put a cake of pressed [terumah] figs or dried [terumah] figs into fish-brine, since it spoils them. But one may place [terumah] wine into fish brine. One must not perfume the oil, But one may put honey and pepper into wine. One may not boil terumah wine, because it decreases it. Rabbi Judah permits this, because it improves it.

A woman may not go out with a needle that is pierced, Nor with a ring bearing a signet, Nor with a cochlea brooch, Nor with a spice tie, Nor with a perfume vial; And if she does go out, she is liable to a sin-offering, the words of Rabbi Meir. But the sages say that she is not liable in the case of a spice tie and a perfume vial.

A woman may not go out with a needle that is pierced, Nor with a ring bearing a signet, Nor with a cochlea brooch, Nor with a spice tie, Nor with a perfume vial; And if she does go out, she is liable to a sin-offering, the words of Rabbi Meir. But the sages say that she is not liable in the case of a spice tie and a perfume vial.

One who carries out rope, as much as is required for making a handle for a basket; A reed cord: as much as is required for making a hanger for a sifter or a sieve. Rabbi Judah says: as much as is required for taking the measure of a child's shoe. Paper, in order to write a tax-collector’s receipt on it. And one who carries out a tax-collector’s receipt is liable. Erased paper, as much as is required to wrap round a small vial of perfume.

If a woman agreed to bring him cash, every sela’ counts as six denarii. The bridegroom must accept upon himself [to give his wife] ten denarii for her [perfume] basket for each maneh [which she brings as dowry]. Rabban Shimon ben Gamaliel said: in all matters the local usage shall be followed.

“ Wine for brine, wine for perfume, legumes to make into powder are subject to demay, not to mention if they are certain. They themselves are free from demay.” Where are we standing? According to Rebbi, they should be subject to demay, according to Rebbi Eleazar ben Rebbi Simeon, even if certain they should be free. But we follow Rebbi, we say we are dealing with the easy ones, for which they eased the rules of demay.

MISHNAH: One does not put a fig cake or figs into muries because he would destroy them but one may add wine to muries. One does not use olive oil as base for perfume but one may use wine as base for ὀινόμελι. One may not cook heave wine because he diminishes it; Rebbi Jehudah permits it because he improves it.

MISHNAH: Second Tithe is to be used for eating, drinking, and anointing; to eat everything commonly eaten, to anoint with what commonly is used for anointing. One should not anoint with wine or vinegar, but with olive oil. One does not use Second Tithe oil as base for perfume, one does not buy perfumed oil with Second Tithe money, but one may make spice wine. If one adds it to honey and spices and it increases in value, the increase is proportional. If fish is cooked with Second Tithe leeks which increases its value, the increase is proportional. If a dough of Second Tithe when baked increased in value, the increase belongs to the Second. This is the principle: In all cases in which the increase is visible, the increase is proportional. In all cases in which the increase is not visible, the increase belongs to the Second.

HALAKHAH: Mishnah: “A tailor should not leave with his needle close to sundown lest he forget and leave,” etc. It was stated: “A tailor should not leave with a needle in his garment, nor a scribe with the pen behind his ear, nor a dyer with a sample behind his ear, nor a money-changer with a denar behind his ear. If one of these left they are not liable, the words of Rebbi Meïr. Rebbi Jehudah says, a craftsman in the ways of his craft is liable, therefore everybody else may leave with one of these.”The argument of Rebbi Meïr seems inverted, as we have stated there: “If she left she is liable, the words of Rebbi Meïr,” and here he says so? Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: There women usually do it, but here only children leave with this. The argument of the rabbis seems inverted, as we have stated there: “But the Sages declare not liable with a plate of make-up or a flask of perfume.” Therefore with a needle with ear she is liable. Is that a craftsman who is liable in the way of his craft? Rebbi Yose ben Abun said, explain it for a woman hairdresser.

MISHNAH: A woman may not go out with a needle that has an ear, nor with a signet ring, nor with a snail-shaped headdress, nor with a perfume bouquet, nor with a perfume flask; if she went out she is liable for a purification offering, the words of Rebbi Meїr. But the Sages declare her not liable for a perfume bouquet or a perfume flask.

MISHNAH: A woman may not go out with a needle that has an ear, nor with a signet ring, nor with a snail-shaped headdress, nor with a perfume bouquet, nor with a perfume flask; if she went out she is liable for a purification offering, the words of Rebbi Meїr. But the Sages declare her not liable for a perfume bouquet or a perfume flask.

MISHNAH: A woman may not go out with a needle that has an ear, nor with a signet ring, nor with a snail-shaped headdress, nor with a perfume bouquet, nor with a perfume flask; if she went out she is liable for a purification offering, the words of Rebbi Meїr. But the Sages declare her not liable for a perfume bouquet or a perfume flask.

MISHNAH: A woman may not go out with a needle that has an ear, nor with a signet ring, nor with a snail-shaped headdress, nor with a perfume bouquet, nor with a perfume flask; if she went out she is liable for a purification offering, the words of Rebbi Meїr. But the Sages declare her not liable for a perfume bouquet or a perfume flask.

HALAKHAH: It was stated: “A tailor should not leave with a needle in his garment, nor a scribe with the pen behind his ear, nor a dyer with a sample behind his ear, nor a money-changer with a denar behind his ear. If any of these left they are not liable, the words of Rebbi Meïr. But the Sages say, a craftsman in the ways of his craft is liable, therefore everybody else may leave with one of these.” The argument of Rebbi Meïr seems inverted, as we have stated there: “If she left she is liable, the words of Rebbi Meïr,” and here he says so? Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: There women usually do it, but here only children leave with this. The argument of the rabbis seems inverted, as we have stated there: “But the Sages declare not liable with a plate of make-up or a flask of perfume.” Therefore with a needle without ear one is liable. Is that a craftsman who is liable in the way of his craft? Rebbi Abun said, explain it for a woman hairdresser.

MISHNAH: One who brings out rope to make a handle for a box, bast to make a hanger of a small or large sieve, Rebbi Jehudah says to make from it an instrument to measure a shoe for a child. Paper to write on it a toll collector’s receipt; and anybody who carries out a toll collector’s receipt is liable. Erased paper to tie over the the opening of a small perfume flask.

“The family Eutinos were experts in preparing the incense and the smoke-creating herb, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the incense but were not experts in the smoke-creating herb. The family Eutinos’s was going straight up, and spread, and descended. But theirs was immediately spreading. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; as it is said, all which is called by My Name, etc. They sent after them, but they refused to come, etc., up to “before their foreign worship.” In the following matter one mentions them for praise, that no woman of any of them ever went out perfumed. Not only that, but if one of them married a woman from outside, he contracted with her that she should not use perfume.

“It was stated in the name of Rebbi Nathan: From the excess of monies collected for a particular dead he builds a memorial on his grave or perfume his bier. It was stated, one does not redeem a kidnap victim for another kidnap victim and one does not collect a stole for a stole, but one does not restrict the power of the administrators of charity in this.” It was stated, Rabban Simeon ben Gamliel says, one does not build mausoleums for the just; their words are their remembrance.

“The family Eutinos were experts in preparing the incense and the smoke-creating herb, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the incense but were not experts in the smoke-creating herb. The family Eutinos’s was going straight up, and spread, and descended. But theirs was immediately spreading. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; as it is said, all which is called by My Name, etc. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that no woman of any of them ever went out perfumed. Not only that, but if one of them married a woman from outside, he contracted with her that she should not use perfume, [that one should not say, they perfume themselves from the compounding of incense, to confirm what is said, you shall be innocent in the eyes of the Eternal and of Israel.]

“The family Eutinos were experts in preparing the incense and the smoke-creating herb, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the incense but were not experts in the smoke-creating herb. The family Eutinos’s was going straight up, and spread, and descended. But theirs was immediately spreading. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; as it is said, all which is called by My Name, etc. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that no woman of any of them ever went out perfumed. Not only that, but if one of them married a woman from outside, he contracted with her that she should not use perfume, [that one should not say, they perfume themselves from the compounding of incense, to confirm what is said, you shall be innocent in the eyes of the Eternal and of Israel.]

She has no claim to wine since poor Jewish women do not drink wine. Do rich women drink? Did we not state: It happened that the Sages assigned to Martha bat Boethos two se‘ah of wine every day. How can the court assign wine? Rebbi Ḥiyya bar Ada said, because of “Whoring, wine, and cider will destroy the mind.” But did we not state: ”If she was nursing, one reduces the amount of her work and increases her food”? Rebbi Joshua ben Levi said wine, for it increases the milk. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Also they assigned it for cooking. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her collecting barley grains between horses’ hooves at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …” “If you have no experience, most beautiful of women, go following the flock …”. But did we not state: It happened that the Sages assigned to Miryam, the daughter of Simeon ben Gorion, a daily supply of perfume for 500 denar, when she was only waiting for her levir. Nevertheless, she cursed them and said to them, so you should give to your daughters. Rebbi Aḥa said, and we answered her, Amen. Rebbi Eleazar ben Rebbi Ẓadoq said, I should not see consolation if I did not see her bound with her hair to a horse’s tail at Acco. I quoted about her the verse: “The dainty one among you and the pampered, …”.

MISHNAH: If she decided to bring him money, each tetradrachma is turned into six denars and the groom engages himself for ten denars for the perfume box for each mina; Rabban Simeon ben Gamliel says, all follows local custom.

So is the Mishnah: “And a perfume box for every mina.” Rebbi Joḥanan said, they made usufruct of perfumes like usufruct of money. Rebbi Avin said, they made usufruct of procreation like usufruct of money. As the following: The students of Rebbi Yose went to Qaddišin; they found them childless. They said to them: Did you stipulate between you? If you stipulated, it is fine; otherwise everything follows the local custom.

If wine is set for them in the course of the meal, each one says the benediction for himself; after the meal, one may say it for all. The same one says the benediction over the perfume, although they do not bring the perfume until after the meal.

If wine is set for them in the course of the meal, each one says the benediction for himself; after the meal, one may say it for all. The same one says the benediction over the perfume, although they do not bring the perfume until after the meal.

The same one says the benediction over the perfume, etc. Since he teaches, The same one says the benediction over the perfume, it is to be inferred that there may be somebody more worthy than he ; why, then, [is it his privilege] ?

The same one says the benediction over the perfume, etc. Since he teaches, The same one says the benediction over the perfume, it is to be inferred that there may be somebody more worthy than he ; why, then, [is it his privilege] ?

R. Zera said in the name of Raba b. Jeremiah : From what time may we say the benediction over the smell [of the perfume]? From the time its column of smoke ascends. R. Zera said to Raba b. Jeremiah , "But one has not yet smelt it!" He replied, "According to thy reasoning, one says the Grace before meals but has not yet eaten ! His intention is to eat, and so here likewise it is his intention to smell."

He should not go out into the street perfumed. R. Abha b. R. Hiyya b. Abba said in the name of R. Johanan : This refers to a place where people are suspected of pederasty. Rab Sheshet said : They mean only with his garment [perfumed], but on his body [it is permitted] because it removes [the odour of] perspiration. Rab Pappa said : [To perfume] his hair is like [perfuming] his garment; but some declare that it is like [perfuming] his body.

That is to say that the benediction [for spices] is not to be pronounced over anything which is not used for the purpose of smelling. Against this is quoted : If one enters a perfumer's shop and smells the odour, even though he sit there all day he only pronounces the benediction once ; but if he keeps going in and out, he pronounces it each time. But here [the perfume] was not for smelling and still he says the benediction !

But do all of them burn incense for sorcery ? Some for sorcery and some also to perfume their garments ; hence it will be found that the majority [in the town] do not use it for smelling, and where the majority do not use it for smelling, the benediction is not to be pronounced.

R. Hiyya b. Abba said in the name of R. Johanan : He who walks on the Sabbath-eve in Tiberias and at the conclusion of the Sabbath in Sepphoris and smells a fragrant odour should not pronounce the benediction because the presumption is that it is only being used to perfume garments.

Who is the author of that [statement] which our Rabbis taught: “for food” but not for a salve, “for food”, but not for perfume, “for food” but not for an emetic. Who does this agree with? With R. Yose, for if it were the Rabbis, they also exclude steeping and washing.