quit

If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.

If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.

And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.

Be strong and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.

Be strong and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.

Watch ye, stand fast in the faith, quit you like men, be strong.

And the sons of Edom have not got quit of the yoke of servitude which the twelve sons of Jacob had imposed on them until this day.

Remember, my children, what my brother spake unto you and what he delivered before you: and know this, that if ye abstain from this foul intercourse, ye become holy temples, pure, being quit of impulses and pains, seen and unseen, and ye will acquire no cares of life or of children, whose end is destruction: and if indeed ye get many children, for their sakes ye become grasping and covetous, stripping orphans and overreaching widows, and by so doing subject yourselves to grievous punishments. For the more part of children become useless oppressed of devils, some openly and some invisibly, for they become either lunatic or half withered or blind or deaf or dumb or paralytic or foolish; and if they be sound, again they will be vain, doing useless or abominable acts, for they will be caught either in adultery or murder or theft or fornication, and by all these will ye be afflicted. But if ye be persuaded and keep your souls chaste before God, there will come unto you living children whom these blemishes touch not, and ye shall be without care, leading a tranquil life without grief or anxiety, looking to receive that incorruptible and true marriage, and ye shall be therein groomsmen entering into that bride-chamber which is full of immortality and light.

And so saving he began to lament and say: Woe to me, O my consort, and to thee besides! for I am too quickly bereaved of thee. Woe is me, my most dear one, for thou excellest all my race: neither son nor daughter have I had of thee that I might find rest in them; neither hast thou yet dwelt with me a full year, and an evil eye hath caught thee from me. Would that the violence of death had taken thee, and I should yet have reckoned myself among kings and nobles: but that I should suffer this at the hands of a stranger, and belike he is a slave that hath run away, to mine ill fortune and the sorrow of mine unhappy soul! Let there be no impediment for me until I destroy him and avenge this night, and may I not be well-pleasing before Misdaeus the king if he avenge me not with the head of this stranger; (and I will also tell him) of Siphor the captain who hath been the occasion of this. For by his means did the stranger appear here, and lodgeth at his house: and many there be that go in and come out whom he teacheth a new doctrine; saying that none can live if he quit not all his substance and become a renouncer like himself: and he striveth to make many partakers with him.

And when Charisius had so said, Mygdonia saith unto him: He whom I love is better than thee and thy substance: for thy substance is of earth and returneth unto the earth; but he whom I love is of heaven and will take me with him unto heaven. Thy wealth shall pass away, and thy beauty shall vanish, and thy robes, and thy many works: and thou shalt be alone, naked, with thy transgressions. Call not to my remembrance thy deeds (unto me), for I pray the Lord that I may forget thee, so as to remember no more those former pleasures and the custom of the body; which shall pass away as a shadow, but Jesus only endureth for ever, and the souls which hope in him. Jesus himself shall quit me of the shameful deeds which I did with thee. And when Charisius heard this, he turned him to sleep, vexed (dissolved) in soul, saying to her: Consider it by thyself all this night: and if thou wilt be with me such as thou wast before, and not see that sorcerer, I will do all according to thy mind, and if thou wilt remove thine affection from him I will take him out of the prison and let him go and remove into another country, and I will not vex thee, for I know that thou makest much of the stranger. And not with thee first did this matter come about, for many other women also hath he deceived with thee; and they have awaked sober and returned to themselves: do not thou then make nought of my words and cause me to be a reproach among the Indians.

And Misdaeus said unto Judas: Wherefore teachest thou this new doctrine, which both gods and men hate, and which hath nought of profit? And Judas said: What evil do I teach? And Misdaeus said: Thou teachest, saying that men (cannot live well except they chastely) with the God whom thou preachest. Judas saith: Thou sayest true, O king: thus do I teach. For tell me, art thou not wroth with thy soldiers if they wait on thee in filthy garments? if then thou, being a king of earth and returning unto earth, request thy subjects to be reverend in their doings, are ye wroth and said ye that I teach ill when I say that they who serve my king must be reverend and pure and free from all grief and care of children and unprofitable riches and vain trouble? For indeed thou wouldest have thy subjects follow thy conversation and thy manners, and thou punishest them if they despise thy commandments: how much more must they that believe on him serve my God with much reverence and cleanness and security, and be quit of all pleasures of the body, adultery and prodigality and theft and drunkenness and belly-service and foul deeds?

And with these words he went out; but Maximilla again at the accustomed hour, with Iphidamia, went to Andrew: and putting his hands before her own eyes, and then putting them to her mouth, she began to declare to him the whole matter of the demand of Aegeates. And Andrew answered her: I know, Maximilla my child, that thou thyself art moved to resist the whole attraction (promise) of nuptial union, desiring to be quit of a foul and polluted way of life: and this hath long been firmly held in thine intention; but now thou wishest for the further testimony of mine opinion. I testify, O Maximilla: do it not; be not vanquished by the threat of Aegeates: be not overcome by his discourse: fear not his shameful counsels: fall not to his artful flatteries: consent not to surrender thyself to his impure spells, but endure all his torments looking unto us for a little space, and thou shalt see him wholly numbed and withering away from thee and from all that are akin to thee. But (For) that which I most needed to say to thee—for I rest not till I fulfil the business which is seen, and which cometh to pass in thy person—hath escaped me: and rightly in thee do I behold Eve repenting, and in myself Adam returning; for that which she suffered in ignorance, thou now (for whose soul I strive) settest right by returning: and that which the spirit suffered which was overthrown with her and slipped away from itself, is set right in me, with thee who seest thyself being brought back. For her defect thou hast remedied by not suffering like her; and his imperfection I have perfected by taking refuge with God, that which she disobeyed thou hast obeyed: that whereto he consented I flee from: and that which they both transgressed we have been aware of, for it is ordained that every one should correct (and raise up again) his own fall.

Abraham lived the measure of his life, nine hundred and ninety-five years, and having lived all the years of his life in quietness, gentleness, and righteousness, the righteous one was exceeding hospitable; for, pitching his tent in the cross-ways at the oak of Mamre, he received every one, both rich and poor, kings and rulers, the maimed and the helpless, friends and strangers, neighbors and travelers, all alike did the devout, all-holy, righteous, and hospitable Abraham entertain. Even upon him, however, there came the common, inexorable, bitter lot of death, and the uncertain end of life. Therefore the Lord God, summoning his archangel Michael, said to him: Go down, chief-captain Michael, to Abraham and speak to him concerning his death, that he may set his affairs in order, for I have blessed him as the stars of heaven, and as the sand by the sea-shore, and he is in abundance of long life and many possessions, and is becoming exceeding rich. Beyond all men, moreover, he is righteous in every goodness, hospitable and loving to the end of his life; but go, archangel Michael, to Abraham, my beloved friend, and announce to him his death and assure him thus: You shall at this time depart from this vain world, and shall quit the body, and go to your own Lord among the good.

After that let the bishop teach the mysteries to the people. But if he be not present, let a presbyter speak so that the faithful may know to whom they are approaching and who is their God and Father. Then let the teaching of the mysteries be said thus: [We confess] Him who is pre-existent, and was present, and is, and cometh; who suffered and was buried, and rose, and was glorified by the Father; who loosed our cords from death, who rose from the dead; who is not only Man but therewith also God; who by the Holy Ghost restored the flesh of Adam with [his] soul to immortality, because He preserved Adam by the Spirit; who clothed Himself with dead Adam and made him to live; who ascended into heaven; under whom, after the cross, Death fell, and was conquered, when its bonds, whereby the Devil sometimes waxed strong and prevailed against us, were dissolved; [and] through whose passion [Death] was manifested useless and weak when [Jesus] cut his cords and his power, when his snares were cut, and He struck him on his face, [even Death] who was filled with darkness and was shaken, and feared, beholding the Only-begotten Son; who in His [human] soul descended in the Godhead into Sheol; who descended from the pure heights above the heavens; Him [we confess] the indivisible Thought who is from the Father, and [is] of one will with Him; Him the Maker, with His Father, of heaven; who is the Angels’ Crown, the Archangels’ Strength, the Raiment of the Hosts and the Spirit of the Dominions; Him, the Ruler of the everlasting Kingdom, and Prince of the Saints, the unfathomable Intelligence of the Father; Him who is the Wisdom, the Power, the Lord, the Thought, Intelligence, Hand, Arm of the Father. As we believe, we confess Him who is our Light, Salvation, Saviour, Protector, Helper, Teacher, Deliverer, Rewarder, Assister, Strength, Wall; our Shepherd, Entrance, Door, Way, Life, Medicine, Provision, Drink, [and] Judge. We confess Him passible [yet] not passible, Son [yet] not created, dead [yet] alive, the Son of the Father, incomprehensible [yet] comprehensible; who, [Himself] sinless, hath borne our sins when He left the Father’s heaven; whose Body being broken becometh our salvation, and [His] Blood and Spirit [our] life and holiness, and the water our cleansing; who giveth light to the hearts of those who fear Him, being with them in all things; who hath made us strangers to the whole way of the Devil; the Renewer of souls, in whom we all have put our trust. He, being God, and before the worlds with the Father, eternal God, when He saw the world perishing in the bonds of sin, and trodden down by the power of a crafty wild beast, and made subject to death through ignorance and error, determining to heal the race of mankind, came to a virgin womb, though hidden from all the camps of the heavenly ones, and cast into ignorance [the] opposing hosts. But when [He], the Incorruptible, clothed Himself with corruptible flesh, making flesh which was under death to be incorruptible, He thus showed in the flesh of dead Adam, wherewith He clothed Himself, an example of incorruptibility, by which example the things of corruption were abolished. He delivered indeed holy commandments through the Gospel, which is the fore-proclaiming of the kingdom; by which Gospel as a figure of the kingdom we learned to live; through which Gospel the bonds of the Devil have been cut, so that we may attain immortality instead of death, and instead of ignorance may receive [the grace] of watchfulness. He, then, having become Man, the Son of God, the Lord, who took [on Him] the dead race of Adam in all its kinds, by emptying [Himself!], He who is the First, came to birth, as Man, though He is God; He who was foreknown by the prophets, and preached by the apostles, and lauded by angels, and glorified by the Father of all He was crucified for us; and His cross is our life, our strength, [our] salvation, for it is the hidden mystery, the ineffable joy, and through it the whole nature of mankind, always bearing it, is made inseparable from God, for it is the virtue benign and inseparable from God, that cannot be spoken as is meet by these lips, [and] that was hidden from the beginning; but now the mystery which is revealed, which is for the faithful, shall be, not as it seemeth to be, but as it is. This cross in which we boast, so that we may be glorified, [and] the bearers whereof, the faithful and perfect, separate their souls from everything that can be felt, from everything that is seen, as from a thing which is not true —by this ask for yourselves, O ye who quit you like men; make deaf your visible ears; make blind your bodily eyes; so that ye may know the will of Christ and all the mystery of your salvation. Holy men and women, whose property it is to make your boast in the Lord, listen to the inward man. Our Lord, when He taught us and appointed to us a covenant, and made us of [His] household, and came, after His passion, into Sheol, made captive all the earth—He who made the nature of death captive to life, and Death when it saw Him descending in His soul to Sheol, was deceived, and hoped that He was food for him, as was his custom. But when he saw in Him the beauty of the Godhead, he cried out with [his] voice, saying: Who is this that hath clothed Himself with Man who [was] under me, and hath conquered me? Who is this that snatcheth from destruction flesh which was bound by me? Who is this that hath clothed Himself with earth but [Himself] is heaven? Who is this that was born in corruptibility, but suffereth no corruption? Who is this [that is] a stranger to my laws? Who is this that maketh captive those that are mine? Who is this that striveth with the power of burning Death, and conquereth darkness? What is this new glory which [is] in this vision that preventeth me from doing the things which I would? Who is this new dead One without sin? Who is this that by the abundance of light extinguisheth darkness, and doth not allow me to have rule over those that are mine, but draweth to heaven the souls which were given unto me? What is this glory which preventeth the body from being corruptible? Who is this whom I cannot touch? What is this glory unsearchable to its surroundings? Woe isme! I am put to flight by Him and by those things which are His, for I cannot injure them. He, being the Christ, who was crucified, by whom the [things] that were on the left hand were [placed] on the right hand, and those which were beneath [were] as those which [were] above, and those which [were] behind as those which [were] before, when He rose from the dead, and trod down Sheol, and by death slew Death; after He rose on the third day He gave thanks to the Father, saying: I give thanks to Thee, O My Father, not with these lips which are fixed together, nor yet with a corporeal tongue through which truth and lying go out, nor with this created and material word; but I give thanks to Thee, the King, with that Voice which through Thee understandeth all [things], which cometh not by a bodily organ, which falleth not on carnal ears, which After the people are taught the Initiation into the mysteries, let the Eucharist be offered; but let not the Initiation into the mysteries be said each time, but only at Pascha, on Saturday, and on the first day of the week, and on the days of the Epiphany and of Pentecost.

And now Herod sailed home with joy, at the unexpected good success he had had; and went first of all, as was proper, to this his wife, and told her, and her only, the good news, as preferring her before the rest, on account of his fondness for her, and the intimacy there had been between them, and saluted her; but so it happened, that as he told her of the good success he had had, she was so far from rejoicing at it, that she rather was sorry for it; nor was she able to conceal her resentments, but, depending on her dignity, and the nobility of her birth, in return for his salutations, she gave a groan, and declared evidently that she rather grieved than rejoiced at his success, and this till Herod was disturbed at her, as affording him, not only marks of her suspicion, but evident signs of her dissatisfaction. This much troubled him, to see that this surprising hatred of his wife to him was not concealed, but open; and he took this so ill, and yet was so unable to bear it, on account of the fondness he had for her, that he could not continue long in any one mind, but sometimes was angry at her, and sometimes reconciled himself to her; but by always changing one passion for another, he was still in great uncertainty, and thus was he entangled between hatred and love, and was frequently disposed to inflict punishment on her for her insolence towards him; but being deeply in love with her in his soul, he was not able to get quit of this woman. In short, as he would gladly have her punished, so was he afraid lest, ere he were aware, he should, by putting her to death, bring a heavier punishment upon himself at the same time.

Now it was John who, as we told you, ran away from Gischala, and was the occasion of all these being destroyed. He was a man of great craft, and bore about him in his soul a strong passion after tyranny, and at a distance was the adviser in these actions; and indeed at this time he pretended to be of the people's opinion, and went all about with Ananus when he consulted the great men every day, and in the night time also when he went round the watch; but he divulged their secrets to the zealots, and every thing that the people deliberated about was by his means known to their enemies, even before it had been well agreed upon by themselves. And by way of contrivance how he might not be brought into suspicion, he cultivated the greatest friendship possible with Ananus, and with the chief of the people; yet did this overdoing of his turn against him, for he flattered them so extravagantly, that he was but the more suspected; and his constant attendance every where, even when he was not invited to be present, made him strongly suspected of betraying their secrets to the enemy; for they plainly perceived that they understood all the resolutions taken against them at their consultations. Nor was there any one whom they had so much reason to suspect of that discovery as this John; yet was it not easy to get quit of him, so potent was he grown by his wicked practices. He was also supported by many of those eminent men, who were to be consulted upon all considerable affairs; it was therefore thought reasonable to oblige him to give them assurance of his good-will upon oath; accordingly John took such an oath readily, that he would be on the people's side, and would not betray any of their counsels or practices to their enemies, and would assist them in overthrowing those that attacked them, and that both by his hand and his advice. So Ananus and his party believed his oath, and did now receive him to their consultations without further suspicion; nay, so far did they believe him, that they sent him as their ambassador into the temple to the zealots, with proposals of accommodation; for they were very desirous to avoid the pollution of the temple as much as they possibly could, and that no one of their nation should be slain therein.

Before commencing operations both the master and his disciple; must abstain with great and thorough continence during the space of nine days from sensual pleasures and from vain and foolish conversation; as plainly appeareth in the Second Book, Chapter 4. Six of these nine days having expired, he must recite frequently the prayer and confession as will be told him; and on the seventh day, the master being alone, let him enter into a secret place, let him take off his clothes, and bathe himself from head to foot in consecrated and exorcised water, saying devoutly and humbly the prayer, 'O Lord Adonai,' etc., as it is written in the Second Book, Chapter 2. The prayer being finished, let the master quit the water, and put upon his flesh raiment of white linen clean and unsoiled; and then let him go with his disciples unto a secret place and command them to strip themselves naked; and they having taken off their clothes, let him take exorcised water and pour it upon their heads so that it flows down to their feet and bathes them completely; and while pouring this water upon them let the master say:— 'Be ye regenerate, renewed, washed, and pure,' etc., as in Book II., Chapter 3.

Or he may as well recite them before tracing the circle. The which being finished, and the fumigations being performed, as is described in the chapter on fumigations in the Second Book, the master should reassemble his disciples, encourage them, reassure them, fortify them, and conduct them into the parts of the circle of art, where he must place them in the four quarters of the Earth, encourage them, and exhort them to fear nothing, and to keep in the places assigned to them. Also, the disciple who is placed towards the East should have a pen, ink, paper, silk, and white cotton, all clean and suitable for the work. Furthermore, each of the companions should have a new sword drawn in his hand (besides the consecrated magical sword of art), and he should keep his hand resting upon the hilt thereof, and he should on no pretext quit the place assigned to him, nor move therefrom. After this the master should quit the circle, light the fuel in the earthen pots, and place upon them the censers, in the four quarters of the Earth; and he should have in his hand the consecrated taper of wax, and he should light it and place it in a hidden and secret place prepared for it. Let him after this re-enter and close the circle. The master should afresh exhort his disciples, and explain to them all that they have to do and to observe; the which commands they should promise and vow to execute. Let the master then repeat this prayer: -- PRAYER. When we enter herein with all humility, let God the Almighty One enter into this circle, by the entrance of an eternal happiness, of a divine prosperity, of a perfect joy, of an abundant charity, and of an eternal salutation. Let all the demons fly from this place, especially those who are opposed unto this work, and let the angels of peace assist and protect this circle, from which let discord and strife fly and depart. Magnify and extend upon us, O Lord, thy most holy name, and bless our conversation and our assembly. Sanctify, O Lord our God, our humble entry herein, thou the blessed and holy one of the eternal ages! Amen. After this, let the master say upon his knees, as follows: PRAYER

Or he may as well recite them before tracing the circle. The which being finished, and the fumigations being performed, as is described in the chapter on fumigations in the Second Book, the master should reassemble his disciples, encourage them, reassure them, fortify them, and conduct them into the parts of the circle of art, where he must place them in the four quarters of the Earth, encourage them, and exhort them to fear nothing, and to keep in the places assigned to them. Also, the disciple who is placed towards the East should have a pen, ink, paper, silk, and white cotton, all clean and suitable for the work. Furthermore, each of the companions should have a new sword drawn in his hand (besides the consecrated magical sword of art), and he should keep his hand resting upon the hilt thereof, and he should on no pretext quit the place assigned to him, nor move therefrom. After this the master should quit the circle, light the fuel in the earthen pots, and place upon them the censers, in the four quarters of the Earth; and he should have in his hand the consecrated taper of wax, and he should light it and place it in a hidden and secret place prepared for it. Let him after this re-enter and close the circle. The master should afresh exhort his disciples, and explain to them all that they have to do and to observe; the which commands they should promise and vow to execute. Let the master then repeat this prayer: -- PRAYER. When we enter herein with all humility, let God the Almighty One enter into this circle, by the entrance of an eternal happiness, of a divine prosperity, of a perfect joy, of an abundant charity, and of an eternal salutation. Let all the demons fly from this place, especially those who are opposed unto this work, and let the angels of peace assist and protect this circle, from which let discord and strife fly and depart. Magnify and extend upon us, O Lord, thy most holy name, and bless our conversation and our assembly. Sanctify, O Lord our God, our humble entry herein, thou the blessed and holy one of the eternal ages! Amen. After this, let the master say upon his knees, as follows: PRAYER

By these then, and by other most holy names which we pronounce against you from the bottom of our hearts, do we force and constrain ye, if ye be yet rebellious and disobedient. We conjure ye powerfully and strongly exorcise ye, that ye come unto us with joy and quickness, without fraud or deceit, in truth and not in error. Come ye then, come ye, behold the signs and the names of your creator, behold the holy pentacles by the virtue of which the Earth is moved, the trees thereof and the abysses tremble. Come ye; come ye; come ye. These things being thus done and performed, ye shall see the spirits come from all sides in great haste with their princes and superiors; the spirits of the First Order, like soldiers, armed with spears, shields, and corslets; those of the second Order like barons, princes, dukes, captains, and generals of armies. For the Third and last Order their king will appear, before whom go many players on instruments of music, accompanied by beautiful and melodious voices which sing in chorus. Then the exorcist, or master of the art, at the arrival of the king, whom he shall see crowned with a diadem, should uncover the holy pentacles and medals which he weareth upon his breast covered with a cloth of silk or of fine twined linen, and show them unto him, saying:— Behold the signs and holy names by and before whose power every knee should bow, of all that is in Heaven, upon Earth, or in Hell. Humble ye yourselves, therefore, under the mighty hand of God. Then will the king bow the knee before thee, and will say, 'What dost thou wish, and wherefore hast thou caused us to come hither from the infernal abodes?' Then shall the exorcist, or master of magical art, with an assured air and a grave and imperious voice, order and command him to be tranquil, to keep the rest of his attendants peaceable, and to impose silence upon them. Let him, also, renew his fumigations, and offer large quantities of incense, which he should at once place upon the fire, in order to appease the spirits as he hath promised them. He should then cover the pentacles, and he will see wonderful things, which it is impossible to relate, touching worldly matters and all sciences. This being finished, let the master uncover the pentacles, and demand all that he shall wish from the king of the spirits, and if there are one or two spirits only, it will be the same; and having obtained all his desire, he shall thus license them to depart:— THE LICENSE TO DEPART In the name of ADONAI, the eternal and everlasting one, let each of you return unto his place; be there peace between us and you, and be ye ready to come when ye are called. After this he should recite the first chapter of Genesis, ' Berashith Bara Elohim, In the beginning, etc.' This being done, let them all in order quit the circle, one after the other, the master first. Furthermore let them bathe their faces with the exorcised water, as will be hereafter told, and then let them take their ordinary raiment and go about their business.

MORBALIA, MUSALIA, DAPHALIA, ONOMALIA, LITARISIA, GOLDAFARIA, DEDULSARIA, GEHUCULARIA, GEMINARIA, GEGROFARIA, CEDACH, GITACH, GODICH, ROGIL, MUSIL, GRASSIL, TANCRI, PUERI, GODU, AUGNOT, ASCHAROT, TZABAOTH, ADONAI, AGLA, ON, EL, TETRAGRAMMATON, SEDIM, ANESERON, EL, ANAPHAXETON, SIGILATON, PRIMEUMATON. All the which names thou shalt repeat twice or thrice, until thou art completely washed and clean, and when thou art perfectly pure thou shalt quit the bath, and sprinkle thyself with exorcised water, in the manner described later on, and thou shalt say:— Purge me, O Lord, with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.

Then thou shalt quit the bath and clothe thyself as before in linen garments clean and white, and over them thou shalt put the garments, of which we shall speak in the proper chapter, and thus clothed thou shalt go to finish thy work. The disciples should wash themselves in like manner, and with like solemnities.

These things being done, let the magus of art assemble his disciples, exhort, confirm, and cheer them, lead them into the circle of art and station them therein towards the four quarters of the Universe, exhort them to fear nothing, and to abide in their assigned places. The associate to the East should have the quill pen, ink, and parchment [or] bright paper. Furthermore let each of the companions have a sword besides the sword of the art, which he must hold naked in his hand. Then let the magus quit the circle, and kindle the censers, and place thereon exorcised incense, as is said in the chapter of fumigations; and let him have the candle in his hand and kindle it, and then place it in the part prepared. Let him now enter within the circle and carefully close the openings left in the same, and let him again warn his disciples, and take the trumpet of art prepared as is said in the chapter concerning the same, and let him incense the circle towards the four quarters of the Universe.

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:—

We have learned that after that day the companions did not quit the house of Rabbi Schimeon.

It was stated: If one hires a worker to do all kinds of work for him, the worker’s findings belong to his employer. Rebbi Simeon ben Laqish asked: If he wants to quit, he may quit; and you say that the find belongs to the employer? Rebbi Jacob bar Aḥa said that Rebbi Yasa asked, why do we need that of Rebbi Simeon ben Laqish, did we not understand that Rebbi Jacob bar Aḥa said that Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree? Rebbi Joḥanan said, a man may acquire a find for his friend. But Rebbi Simeon ben Laqish said, a man cannot acquire a find for his friend.

It was stated: If one hires a worker to do all kinds of work for him, the worker’s findings belong to his employer. Rebbi Simeon ben Laqish asked: If he wants to quit, he may quit; and you say that the find belongs to the employer? Rebbi Jacob bar Aḥa said that Rebbi Yasa asked, why do we need that of Rebbi Simeon ben Laqish, did we not understand that Rebbi Jacob bar Aḥa said that Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree? Rebbi Joḥanan said, a man may acquire a find for his friend. But Rebbi Simeon ben Laqish said, a man cannot acquire a find for his friend.

How is this? If Reuben robbed from Simeon and served it to Levi, is he quit for his robbery? This is the disagreement between the elder Rebbi Ḥiyya and Rebbi Yannai, since they disagreed: One robbed a hooded coat from one person and gave it to someone else. Rebbi Eleazar in the name of the elder Rebbi Ḥiyya, one can collect from the first but not from the second. Rebbi Joḥanan in the name of Rebbi Yannai, one can also collect from the second. But the elder Rebbi Ḥiyya also agrees that when Levi gave, he is quit for his robbery.

How is this? If Reuben robbed from Simeon and served it to Levi, is he quit for his robbery? This is the disagreement between the elder Rebbi Ḥiyya and Rebbi Yannai, since they disagreed: One robbed a hooded coat from one person and gave it to someone else. Rebbi Eleazar in the name of the elder Rebbi Ḥiyya, one can collect from the first but not from the second. Rebbi Joḥanan in the name of Rebbi Yannai, one can also collect from the second. But the elder Rebbi Ḥiyya also agrees that when Levi gave, he is quit for his robbery.