specially

Specially the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children.

Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.

For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.

For there are many unruly and vain talkers and deceivers, specially they of the circumcision:

Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?

But specially took he advantage of the night for such privy attempts, insomuch that the bruit of his manliness was spread every where.

Let us be imitators also of those who in goat-skins and sheep-skins went about proclaiming the coming of Christ; I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, “I am but dust and ashes.” Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.” But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.” Moses was called faithful in all God’s house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.” And again he said, “I am but as the smoke of a pot.”

But as to their scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and the new moons, which are utterly ridiculous and unworthy of notice,—I do not think that you require to learn anything from me. For, to accept some of those things which have been formed by God for the use of men as properly formed, and to reject others as useless and redundant,—how can this be lawful? And to speak falsely of God, as if He forbade us to do what is good on the Sabbath-days,—how is not this impious? And to glory in the circumcision of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God,—how is it not a subject of ridicule? And as to their observing months and days, as if waiting upon the stars and the moon, and their distributing, according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities, and others for mourning,—who would deem this a part of divine worship, and not much rather a manifestation of folly? I suppose, then, you are sufficiently convinced that the Christians properly abstain from the vanity and error common [to both Jews and Gentiles], and from the busy-body spirit and vain boasting of the Jews; but you must not hope to learn the mystery of their peculiar mode of worshipping God from any mortal.

AND when the king of Egypt had made sure that Haiqar was slain, he arose straightway and wrote a letter to king Sennacherib, reminding him in it 'of the peace and the health and the might and the honour which we wish specially for thee, my beloved brother, king Sennacherib.

For those, whose business it is, always select the beasts which are without blemish and specially fat, and thus the sacrifice which I have described, is carried out.

They were specially qualified therefore for serving on embassies and they undertook this duty whenever it was necessary.

When we asked why, since there is but one form of creation, some animals are regarded as unclean for eating, and others unclean even to the touch (for though the law is scrupulous on most points, it is specially scrupulous on such matters as these) he began his reply as follows:

Now our Lawgiver being a wise man and specially endowed by God to understand all things, took a comprehensive view of each particular detail, and fenced us round with impregnable ramparts and walls of iron, that we might not mingle at all with any of the other nations, but remain pure in body and soul, free from all vain imaginations, worshipping the one Almighty God above the whole creation.

It is because of her and because of this that they have specially made us to weep."

Although all the discussions in the preceding book have had reference to the world and its arrangements, it now seems to follow that we should specially re-discuss a few points respecting the world itself, i.e. its beginning and end, or those dispensations of Divine Providence which have taken place between the beginning and the end, or those events which are supposed to have occurred before the creation of the world, or are to take place after the end. In this investigation, the first point which clearly appears is, that the world in all its diversified and varying conditions is composed not only of rational and diviner natures, and of a diversity of bodies, but of dumb animals, wild and tame beasts, of birds, and of all things which live in the waters; then, secondly, of places, i.e. of the heaven or heavens, and of the earth or water, as well as of the air, which is intermediate, and which they term æther, and of everything which proceeds from the earth or is born in it. Seeing, then, there is so great a variety in the world, and so great a diversity among rational beings themselves, on account of which every other variety and diversity also is supposed to have come into existence, what other cause than this ought to be assigned for the existence of the world, especially if we have regard to that end by means of which it was shown in the preceding book that all things are to be restored to their original condition? And if this should seem to be logically stated, what other cause, as we have already said, are we to imagine for so great a diversity in the world, save the diversity and variety in the movements and declensions of those who fell from that primeval unity and harmony in which they were at first created by God, and who, being driven from that state of goodness, and drawn in various directions by the harassing influence of different motives and desires, have changed, according to their different tendencies, the single and undivided goodness of their nature into minds of various sorts?

This descent of the holy fathers into Egypt will appear as granted to this world by the providence of God for the illumination of others, and for the instruction of the human race, that so by this means the souls of others might be assisted in the work of enlightenment. For to them was first granted the privilege of converse with God, because theirs is the only race which is said to see God; this being the meaning, by interpretation, of the word “Israel.” And now it follows that, agreeably to this view, ought the statement to be accepted and explained that Egypt was scourged with ten plagues, to allow the people of God to depart, or the account of what was done with the people in the wilderness, or of the building of the tabernacle by means of contributions from all the people, or of the wearing of the priestly robes, or of the vessels of the public service, because, as it is written, they truly contain within them the “shadow and form of heavenly things.” For Paul openly says of them, that “they serve unto the example and shadow of heavenly things.” There are, moreover, contained in this same law the precepts and institutions, according to which men are to live in the holy land. Threatenings also are held out as impending over those who shall transgress the law; different kinds of purifications are moreover prescribed for those who required purification, as being persons who were liable to frequent pollution, that by means of these they may arrive at last at that one purification after which no further pollution is permitted. The very people are numbered, though not all; for the souls of children are not yet old enough to be numbered according to the divine command: nor are those souls who cannot become the head of another, but are themselves subordinated to others as to a head, who are called “women,” who certainly are not included in that numbering which is enjoined by God; but they alone are numbered who are called “men,” by which it might be shown that the women could not be counted separately, but were included in those called men. Those, however, especially belong to the sacred number, who are prepared to go forth to the battles of the Israelites, and are able to fight against those public and private enemies whom the Father subjects to the Son, who sits on His right hand that He may destroy all principality and power, and by means of these bands of His soldiery, who, being engaged in a warfare for God, do not entangle themselves in secular business, He may overturn the kingdom of His adversary; by whom the shields of faith are borne, and the weapons of wisdom brandished; among whom also the helmet of hope and salvation gleams forth, and the breastplate of brightness fortifies the breast that is filled with God. Such soldiers appear to me to be indicated, and to be prepared for wars of this kind, in those persons who in the sacred books are ordered by God’s command to be numbered. But of these, by far the more perfect and distinguished are shown to be those of whom the very hairs of the head are said to be numbered. Such, indeed, as were punished for their sins, whose bodies fell in the wilderness, appear to possess a resemblance to those who had made indeed no little progress, but who could not at all, for various reasons, attain to the end of perfection; because they are reported either to have murmured, or to have worshipped idols, or to have committed fornication, or to have done some evil work which the mind ought not even to conceive. I do not consider the following even to be without some mystical meaning, viz. that certain [of the Israelites], possessing many flocks and animals, take possession by anticipation of a country adapted for pasture and the feeding of cattle, which was the very first that the right hand of the Hebrews had secured in war. For, making a request of Moses to receive this region, they are divided off by the waters of the Jordan, and set apart from any possession in the holy land. And this Jordan, according to the form of heavenly things, may appear to water and irrigate thirsty souls, and the senses that are adjacent to it. In connection with which, even this statement does not appear superfluous, that Moses indeed hears from God what is described in the book of Leviticus, while in Deuteronomy it is the people that are the auditors of Moses, and who learn from him what they could not hear from God. For as Deuteronomy is called, as it were, the second law, which to some will appear to convey this signification, that when the first law which was given through Moses had come to an end, so a second legislation seems to have been enacted, which was specially transmitted by Moses to his successor Joshua, who is certainly believed to embody a type of our Saviour, by whose second law—that is, the precepts of the Gospel—all things are brought to perfection.

Now, if the statements made to us regarding Israel, and its tribes and its families, are calculated to impress us, when the Saviour says, “I was not sent but to the lost sheep of the house of Israel,” we do not understand the expression as the Ebionites do, who are poor in understanding (deriving their name from the poverty of their intellect—Ebion signifying “poor” in Hebrew), so as to suppose that the Saviour came specially to the “carnal” Israelites; for “they who are the children of the flesh are not the children of God.” Again, the apostle teaches regarding Jerusalem as follows: “The Jerusalem which is above is free, which is the mother of us all.” And in another epistle: “But ye are come unto mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and to the church of the first-born which are written in heaven.” If, then, Israel is among the race of souls, and if there is in heaven a city of Jerusalem, it follows that the cities of Israel have for their metropolis the heavenly Jerusalem, and it consequently is the metropolis of all Judea. Whatever, therefore, is predicted of Jerusalem, and spoken of it, if we listen to the words of Paul as those of God, and of one who utters wisdom, we must understand the Scriptures as speaking of the heavenly city, and of the whole territory included within the cities of the holy land. For perhaps it is to these cities that the Saviour refers us, when to those who have gained credit by having managed their “pounds” well, He assigns the presidency over five or ten cities. If, therefore, the prophecies relating to Judea, and Jerusalem, and Israel, and Judah, and Jacob, not being understood by us in a “carnal” sense, indicate some such mysteries [as already mentioned], it will follow also that the predictions concerning Egypt and the Egyptians, Babylon and the Babylonians, Tyre and the Tyrians, Sidon and the Sidonians, or the other nations, are spoken not only of these “bodily” Egyptians, and Babylonians, and Tyrians, and Sidonians, but also of their “spiritual” [counterparts]. For if there be “spiritual” Israelites, it follows that there are also “spiritual” Egyptians and Babylonians. For what is related in Ezekiel concerning Pharaoh king of Egypt does not at all apply to the case of a certain man who ruled or was said to rule over Egypt, as will be evident to those who give it careful consideration. Similarly, what is said about the ruler of Tyre cannot be understood of a certain man who ruled over Tyre. And what is said in many places, and especially in Isaiah, of Nebuchadnezzar, cannot be explained of that individual. For the man Nebuchadnezzar neither fell from heaven, nor was he the morning star, nor did he arise upon the earth in the morning. Nor would any man of understanding interpret what is said in Ezekiel about Egypt—viz. that in forty years it should be laid desolate, so that the footstep of man should not be found thereon, and that the ravages of war should be so great that the blood should run throughout the whole of it, and rise to the knees—of that Egypt which is situated beside the Ethiopians whose bodies are blackened by the sun.

Moreover, I remember hearing from a learned Hebrew, said among themselves to be the son of a wise man, and to have been specially trained to succeed his father, with whom I had intercourse on many subjects, the names of these elders, just as if he did not reject the History of Susanna, as they occur in Jeremia as follows: “The Lord make thee like Zedekias and Achiab, whom the king of Babylon roasted in the fire, for the iniquity they did in Israel.” How, then, could the one be sawn asunder by an angel, and the other rent in pieces? The answer is, that these things were prophesied not of this world, but of the judgment of God, after the departure from this world. For as the lord of that wicked servant who says, “My lord delayeth his coming,” and so gives himself up to drunkenness, eating and drinking with drunkards, and smiting his fellow-servants, shall at his coming “cut him asunder, and appoint him his portion with the unbelievers,” even so the angels appointed to punish will accomplish these things (just as they will cut asunder the wicked steward of that passage) on these men, who were called indeed elders, but who administered their stewardship wickedly. One will saw asunder him who was waxen old in wicked days, who had pronounced false judgment, condemning the innocent, and letting the guilty go free; and another will rend in pieces him of the seed of Chanaan, and not of Judah, whom beauty had deceived, and whose heart lust had perverted.

But Celsus, lingering over matters which he does not understand, leads us to be guilty of tautology, as we do not wish even in appearance to leave any one of his objections unexamined. He proceeds, accordingly, as follows: “God either really changes himself, as these assert, into a mortal body, and the impossibility of that has been already declared; or else he does not undergo a change, but only causes the beholders to imagine so, and thus deceives them, and is guilty of falsehood. Now deceit and falsehood are nothing but evils, and would only be employed as a medicine, either in the case of sick and lunatic friends, with a view to their cure, or in that of enemies when one is taking measures to escape danger. But no sick man or lunatic is a friend of God, nor does God fear any one to such a degree as to shun danger by leading him into error.” Now the answer to these statements might have respect partly to the nature of the Divine Word, who is God, and partly to the soul of Jesus. As respects the nature of the Word, in the same way as the quality of the food changes in the nurse into milk with reference to the nature of the child, or is arranged by the physician with a view to the good of his health in the case of a sick man, or [is specially] prepared for a stronger man, because he possesses greater vigour, so does God appropriately change, in the case of each individual, the power of the Word to which belongs the natural property of nourishing the human soul. And to one is given, as the Scripture terms it, “the sincere milk of the word;” and to another, who is weaker, as it were, “herbs;” and to another who is full-grown, “strong meat.” And the Word does not, I imagine, prove false to His own nature, in contributing nourishment to each one, according as he is capable of receiving Him. Nor does He mislead or prove false. But if one were to take the change as referring to the soul of Jesus after it had entered a body, we would inquire in what sense the term “change” is used. For if it be meant to apply to its essence, such a supposition is inadmissible, not only in relation to the soul of Jesus, but also to the rational soul of any other being. And if it be alleged that it suffers anything from the body when united with it, or from the place to which it has come, then what inconvenience can happen to the Word who, in great benevolence, brought down a Saviour to the human race?—seeing none of those who formerly professed to effect a cure could accomplish so much as that soul showed it could do, by what it performed, even by voluntarily descending to the level of human destinies for the benefit of our race. And the Divine Word, well knowing this, speaks to that effect in many passages of Scripture, although it is sufficient at present to quote one testimony of Paul to the following effect: “Let this mind be in you which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a name which is above every name.”

Immediately after this, as if doing his utmost to reduce the human race to a still lower position, and to bring them to the level of the irrational animals, and desiring to omit not a single circumstance related of the latter which manifests their greatness, he declares that “in certain individuals among the irrational creation there exists the power of sorcery;” so that even in this particular men cannot specially pride themselves, nor wish to arrogate a superiority over irrational creatures. And the following are his words: “If, however, men entertain lofty notions because of their possessing the power of sorcery, yet even in that respect are serpents and eagles their superiors in wisdom; for they are acquainted with many prophylactics against persons and diseases, and also with the virtues of certain stones which help to preserve their young. If men, however, fall in with these, they think that they have gained a wonderful possession.” Now, in the first place, I know not why he should designate as sorcery the knowledge of natural prophylactics displayed by animals,—whether that knowledge be the result of experience, or of some natural power of apprehension; for the term “sorcery” has by usage been assigned to something else. Perhaps, indeed, he wishes quietly, as an Epicurean, to censure the entire use of such arts, as resting only on the professions of sorcerers. However, let it be granted him that men do pride themselves greatly upon the knowledge of such arts, whether they are sorcerers or not: how can serpents be in this respect wiser than men, when they make use of the well-known fennel to sharpen their power of vision and to produce rapidity of movement, having obtained this natural power not from the exercise of reflection, but from the constitution of their body, while men do not, like serpents, arrive at such knowledge merely by nature, but partly by experiment, partly by reason, and sometimes by reflection and knowledge? So, if eagles, too, in order to preserve their young in the nest, carry thither the eagle-stone when they have discovered it, how does it appear that they are wise, and more intelligent than men, who find out by the exercise of their reflective powers and of their understanding what has been bestowed by nature upon eagles as a gift?

If one wished to obtain means for a profounder contemplation of the entrance of souls into divine things, not from the statements of that very insignificant sect from which he quoted, but from books—partly those of the Jews, which are read in their synagogues, and adopted by Christians, and partly from those of Christians alone—let him peruse, at the end of Ezekiel’s prophecies, the visions beheld by the prophet, in which gates of different kinds are enumerated, which obscurely refer to the different modes in which divine souls enter into a better world; and let him peruse also, from the Apocalypse of John, what is related of the city of God, the heavenly Jerusalem, and of its foundations and gates. And if he is capable of finding out also the road, which is indicated by symbols, of those who will march on to divine things, let him read the book of Moses entitled Numbers, and let him seek the help of one who is capable of initiating him into the meaning of the narratives concerning the encampments of the children of Israel; viz. of what sort those were which were arranged towards the east, as was the case with the first; and what those towards the south-west and south; and what towards the sea; and what the last were, which were stationed towards the north. For he will see that there is in the respective places a meaning not to be lightly treated, nor, as Celsus imagines, such as calls only for silly and servile listeners: but he will distinguish in the encampments certain things relating to the numbers that are enumerated, and which are specially adapted to each tribe, of which the present does not appear to us to be the proper time to speak. Let Celsus know, moreover, as well as those who read his book, that in no part of the genuine and divinely accredited Scriptures are “seven” heavens mentioned; neither do our prophets, nor the apostles of Jesus, nor the Son of God Himself, repeat anything which they borrowed from the Persians or the Cabiri.

But since Celsus rejects the statements concerning Antichrist, as it is termed, having neither read what is said of him in the book of Daniel nor in the writings of Paul, nor what the Saviour in the Gospels has predicted about his coming, we must make a few remarks upon this subject also; because, “as faces do not resemble faces,” so also neither do men’s “hearts” resemble one another. It is certain, then, that there will be diversities amongst the hearts of men,—those which are inclined to virtue not being all modelled and shaped towards it in the same or like degree; while others, through neglect of virtue, rush to the opposite extreme. And amongst the latter are some in whom evil is deeply engrained, and others in whom it is less deeply rooted. Where is the absurdity, then, in holding that there exist among men, so to speak, two extremes,—the one of virtue, and the other of its opposite; so that the perfection of virtue dwells in the man who realizes the ideal given in Jesus, from whom there flowed to the human race so great a conversion, and healing, and amelioration, while the opposite extreme is in the man who embodies the notion of him that is named Antichrist? For God, comprehending all things by means of His foreknowledge, and foreseeing what consequences would result from both of these, wished to make these known to mankind by His prophets, that those who understand their words might be familiarized with the good, and be on their guard against its opposite. It was proper, moreover, that the one of these extremes, and the best of the two, should be styled the Son of God, on account of His pre-eminence; and the other, who is diametrically opposite, be termed the son of the wicked demon, and of Satan, and of the devil. And, in the next place, since evil is specially characterized by its diffusion, and attains its greatest height when it simulates the appearance of the good, for that reason are signs, and marvels, and lying miracles found to accompany evil, through the co-operation of its father the devil. For, far surpassing the help which these demons give to jugglers (who deceive men for the basest of purposes), is the aid which the devil himself affords in order to deceive the human race. Paul, indeed, speaks of him who is called Antichrist, describing, though with a certain reserve, both the manner, and time, and cause of his coming to the human race. And notice whether his language on this subject is not most becoming, and undeserving of being treated with even the slightest degree of ridicule.

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.

EXPERIMENT OF LOVE, AND HOW IT IS TO BE PERFORMED If you wish to undertake any experiments of favor, influence, or love, for possessing the love of any person, whether man or woman, it is necessary that the operator has prepared in such a manner, as is said in the chapter concerning the exorcist (Book II, chapter 2). Then you may begin to perform the said experiment, which you may complete at any time that has been noted, but if the time and day are not mentioned, use those discussed in the chapter on the hours. And if the experiment requires an image of wax, or any other material, you must prepare it specially as described in the chapter on the same (Book II, chapter 18). Afterwards you should say the following words over the matter prepared: Noga, Jes, Asropolim, Asmo, Couau, Zedæ, Vesabaday, Serim, Emis, Liuaria, Eurim, Babus, Jasator, Jehi, Pirus, Theut, Vereset, Lanistarod, Ladonay, Eritret, Viloparas, Tamis, Astropiel, Seriel, Accoponiel, Lucontaphoras, Latisten, Omoratos, Epicharmas, Sophtorim, Pironias, Sonotrabas, Bislorium, Inopason, Necopolites, Vsion, Omas, Cados, Moas, Sophina, Amos, Tratos, Soma, Inaso, Jesel, Aby, Galien, Inauis, Astartem, Astanimin, Darauicies, Affacum, Ara, Meli, Egeriel, Artabael, Biliach, Boncifal, Osau, Arari, Zeuper, Mador, Ariel, Zeuiet, Alnina, Latisten, Belfer, Emulzard, Aglato, Ton, Ely, Phatexion, Zelatente, Pumaton, Tucon, Nastrashit, Meri, Meauel, Genitu, Lerphoram, Caribom, Sugam, Acenide, Calrmi, Zacmeni, Bermona, Caaglaot, Temptator, Somniator, Accusator. I conjure you, all you ministers of love and fornication, him who cast you down to Hell, and through all his names which daily bind you, that you consecrate and confirm this wax here present, that it may have the desired virtue which it should potently gain, through the power and might of the most holy Adonay, whose Malkuth (Kingdom) endures through the ages of the ages. Amen. Having completed these things, form the image as described in the experiment, and if it is necessary to write on the image, use the needle or quill pen and ink of the Art. If incensing or other observances are required, see the instructions in the relevant chapters. And if an invocation should be made, let it be as specified above, and at the end of your conjurations, make the fumigation, and hold the image over the smoke, saying: O Oriens, distinguished king who reigns and rules in the East, whose rule and kingdom had its beginning in the ages, and will last until the end of the ages. O Paymon, mighty king who rules in the western part of the sky. O Egym, strong king, whose kingdom and rule extends to the icy North. O Amaymon, most noble king whose domain is in the South. I powerfully invoke and arduously implore you, through him who spoke, and it was done, and who with a word alone created all, and whom all the creation obeys, through the seat of that majesty, through his will and his name, which existed before the ages were created, and who is described in four letters, Iod, He, Vau, He, and through all the Canderias, and their virtues, and through the emblems, and the names of the Creator, so that this image here present may be appropriately consecrated and formed, that it may obtain the desired virtue. Through the most holy name Adonay, whose virtue has no beginning, and will have no end. This done, conjure again using the conjuration specified in the experiment itself, and if the woman arrives that very hour it is well. If however she doesn’t appear, put the image under the head of your bed, and within three days you will see a great wonder, for the woman will come to you at once, or else will send a message to you. If the image is painted, or engraved in any metal, or cast in lead or tin, let it be done as said, and if the experiment requires characters or names to be written or painted, use the paper, needle, quill pen and colours (or else ink), as described in the appropriate places, observing the days and hours, and all the necessary solemnities required by the experiment. If however the experiment requires you to touch the loved-one, or put some brief (short summary or letter), or similar thing under the threshold or other place which the woman must pass, if the experiment requires some dust to be made and strewn about, or requires something to be drunk or eaten, make sure to solemnly observe the hours, times, materials, and tools, as described in the relevant chapters. Afterwards, say the following oration over the dust to be scattered, or things to be drunk or eaten: In whichever part of the world you may be, and by whatever names you may be called, I conjure and appeal to you, O daemons who have the power to be overturn the hearts of men and women, through the one who created you out of nothing, that this night you immediately convene without delay, face to face, [exerting your influence (?)] over this thing, that it become consecrated, so that thereby it may accept the virtue of binding [or gently drawing] all men and women that I desire, with love for me. Then perform those things described in the experiment, and with the experiment written with figures and characters in the name of whichever person, and such that she passes over it. Once the characters, figure, image of wax or other materials has been prepared or inscribed, say over those things the following conjuration: I conjure you Anael, Renquel [or Donquel], Teliel, princes of love, and whomever of your ministers that have the power to ignite passion for men and women, and kindle them with the fires of love. I conjure you, I say, through him who sits above the cherubim contemplating the abyss, and through him who makes the world tremble, and whom all creations obey,........................ so that she will choose me, and fall in love with me, desires me, yearn for me, burn for me, and care little for all others, and the whole of her thoughts may be always on me. Afterwards bury the experiment in the crossroad, then complete the experiment [and you will see the truth].

Experiments relating to mockery and scorn may be performed in many ways. When thou shalt wish to practice these experiments with regard to any person, thou shalt observe the day and the hour as we have already said. Should it be necessary to write characters or words, it should be done upon virgin paper, as we shall show farther on. As for the ink, if it be not specially ordained in this operation, it is advisable to use the blood of a bat with the pen and the needle of art. But before describing or writing the characters or names, all the necessary rules should be observed as given in the proper chapters, and having carefully followed out all these, thou shalt pronounce with a low voice the following words:—

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:—

All vessels found in Jerusalem on the way going down to the place of immersion are unclean, [but those found] on the way going up [from the place of immersion] are clean; for the way down is not the same as the way up, the words of Rabbi Meir. Rabbi Yose says: they are all clean, except the basket and the shovel or pick which are specially connected with [work in] cemeteries.

Birds and menahot do not make a substitute, since it only says “a beast” (Leviticus 27:10). A congregation or partners cannot make a substitute, since it says: “He shall not substitute for it” an individual can make a substitute but a congregation or partners cannot make substitute. One cannot make a substitute with [objects] dedicated for Temple repairs. Rabbi Shimon said: Now is not tithe included [in the laws of substitutes]? Then why was it specially mentioned? In order to make a comparison with it: tithe is a private offering, it thus excludes congregational offerings. And tithe is a dedication for the altar, it thus excludes offerings dedicated for Temple repairs.

If it be R. Joshua's view, why does he mention labourers specially, since it holds good of anybody ?

R. Nahman replied. Whose view is this? That of R. Yitzchak, who said that lashes are never inflicted on those who are obligated for karet, as it has been taught: R. Yitzchak says: Those who are obligated for karet are included in the general statement.Why then is karet specially mentioned in the case of [one who has relations with] his sister? To show that she is punished with karet and not with lashes.