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This thread is my 77th post and a compilation of my research on the 6/7 BoM.
Study on the books originally began due to a Goetia spirit suggesting working with the spirits associated with the Schemhamphorasch.
This is not the only grimoire that contains information pertaining to the Schemhamphorasch spirits,
however, it contains a significant amount of useful material relating to them.
The majority of this body of work can be found on the esoteric archives website.
I have provided some alternative methods for working with the spirits of the seals.
Discussion in this thread should be solely concerned with working the procedures in this book.
I. Overview of General Information & Contents
A: History and General Use
The seals contained within these books, as well as the psalms with godnames in the appendix portion,
are often employed in American folk magic traditions (Pow-wow/Braucherei, conjure/rootwork, hoodoo, &tc).
"These two grimoires (originating from the same book) are often cited as being used by Vodun/Obeah practitioners.
Although they claim to be Kabbalistic in nature, there is very little if any actual Kabbalah to be found in them.
Rather this appears to be a traditional ritual magick system with incantations to summon and dismiss spirits to achieve worldly ends.
Published in 1849, and translated into English in 1880, the 6th and 7th Books of Moses claim to include material from 1338, 1383 and 1501, including portions reputedly translated from the "Cuthan-Samaritan" language, which has been extinct since the 12th Century A.D., and about which very little is known. The most interesting aspects of this book are the unique illustrations of magickal seals, with letters in Hebrew and an unknown script; and the lists of names of demonic entities...
Note: the first five books of Moses are the traditionally the first five books of the Bible." -
Kabbalah vs. Qabalah & Cabala:
The text has several sections, but the work is framed into two different types:
white magic or "magia alba" & black magic or "magia negra".
The seals, tables, and various formulas/talismans do not bring forth the reported qualities if they are simply held,
but must be consecrated & blessed or empowered according to the instructions given.
Main Texts
"MAGIA ALBA"
B: The Seven Mysteries and Twelve Tables
Portions Containing Various Seals
These seals and tables are included in the main portion of the text classified as "magia alba" or white magic.
Each seal or table has an accompanying conjuration to compel the spirit to appear and behave cooperatively.
"The Seven Seals of The Seven Mysteries"
"The Four Tables of Elemental Spirits & The Seven Tables of Planetary Spirits"
Given Procedure For Using Seals & Tables
"The General Citation Circle & Generation Seal"
The ritual outline provided near the end of the Seventh BoM simply states that the magical operation or conjuration takes place
within the circle and the Generation Seal simultaneously held in the right hand during recitations of "The General Citation".
The magician is directed to say the conjurations or names provided for the seal they have chosen to work with,
then recite "The General Citation", pray, and surrender themselves to God.
Following the first recitation and prayer, the magician is further instructed to hold up the chosen seal or table in hand
(assumed to be the left since the Generation Seal is to be held in the right "at the time of citation"),
and recite the General Citation once more until they are satisfied or assured that their requests have been met.
C: Extracted Seals & Formulas
Treatises of 6/7 BoM; Biblia Arcana Magica Alexandria
Portions Containing Various Talismans
These talismans are indicated to only be made useful through the ritual provided in the portion of the text labeled "Treatise Sion".
Treatise Sion contains references to the use of the foremost mentioned seals, the Breastplates and Helmet of Moses and Aaron,
and also provides prayers and instructions on use of the horn for the consecration of these talismans.
"Extracted Formulas from Magical Kabala"
"Treatise of Sixth BoM"
"Treatise of Seventh BoM"
"(Biblia Arcana Magica Alexander) Tradition of Sixth/Seventh BoM"
Given Procedure For Using Various Talismans
"Treatise Sion & The Laws of Entrance"
The Laws of Entrance rite includes the use of a ram's horn or 'shofar'.
William Alexander Oribello's The Sealed Magical Book of Moses includes a ritual approach towards the 6/7 BoM
that bears similarities to The Laws of Entrance and gives a recipe for the "holy three king's water" consecration.
However, the only astrological movements observed in Oribello's rite are those of the Moon,
and it omits/excludes any observation of the movements of Saturn, Mars, & Jupiter that are emphasized in the original ritual.
Appendices 1 & 2
"MAGIA ALBA ET NEGRA"
D: Spirit-Commando Seals & Citations
The Black Raven; Tabellae Rabellinae
Portions Containing Various Citation Seals or Characters
There are several versions of Faust's Black Raven/Black Bible/Harrowing of Hell;
However, the analysis of the Faustian text will be restricted to the rendition found in the 6/7 BoM.
The Black Raven portion of the text provides citations or spoken conjurations for each of the Princes which consists of god names,
the names of angels, and the names of "good familiars" listed in The Rabellini Table.
"The Seven Great Princes of Spirits and Their Seals"
Given Procedure For Using Various Citations
The Black Raven portion of the text also includes a time table that indicates the best hours for conjuring the spirits on the days of the week,
and there are instructions provided for making the Spirit-Commando Circle of Citation and the Citation Seals of the Princes from specific types of ink.
(Please take note that the Spirit-Commando Circle and the Circle of General Citation provided for the Seven Mystery Seals & Twelve Tables are not the same.
This does not rule out the possibility that they can be used interchangeably, but it is best to proceed with caution.)
"Tabellae Rabellinae" or The Rabellini Table provides a separate table of spirits and set of instructions on how to cite and conjure them for appearance and assistance.
(The procedures given in The Black Raven, as well as in The Rabellini Table and "The Laws of Entrance" of the Treatise Sion portion are
the only parts of the text that emphasize the observation of lunar phases [ie. the text instructs the characters of the Princes to be made "at the time of full moon" but the time of conjuration must "be new moon".)
"Instructions for The Black Raven's Citations"
"The Rabellini Table's Citations and Invocations of Good & Evil Spirits"
Additional "Harrowing of Hell" Materials
APPENDICES 3-6
E: Prayers, Psalms, & More Prayers
Semiphoras & Schemhamphoras; Sepher Shimmush Tehillim
Supplement; Astrological Influences & Magical Cures
Portions Containing Various Characters, Prayers, & Procedures
The Schemhamforas portion of the text includes prayers of Solomon, Adam, & Moses, and an invocation of angels
that rule over the 28 Houses of the Moon or Lunar Mansions, the 7 Heavens, the 4 Quarters, and the 4 Elements.
"Composition of the Schemhamforas or Name of 72 Letters"
"Schemhamforas & Semiphoras Prayers of Solomon"
"Semiphoras Prayers of Adam and Moses"
"Angelic Powers & Prayers of The Schemhamforas"
"Astrological & Planetary Divisions of The Angelic Schemhamforas"
Similarities between Semiphoras prayers and lists of angels can be observed in "Excerpt from Clavicula Salomonis", the "General Citation of Moses on All Spirits",
"Sefer Raziel or Liber Salomonis", "Liber Juratus Honorii or The Sworn Book of Honorius", and Agrippa's Third Book of Occult Philosophy.
The Sefer Schimmush Tehillim part of the text explains various uses for the 150 Psalms, and provides associated procedures and prayers.
"Sefer Schimmush Tehillim or Uses of The Psalms"
The supplement portion of the text provides more prayers and uses for scripture, including the names of helpful angelic spirits.
"Supplement"
Portion gives explanation on planetary influences, best days and times to conduct certain activities, explanation on the miraculous
powers of prayer regarding sickness, procedures to construct healing amulets & charms, and recitations of healing prayers.
"Astrological Influences and Magical Cures"
II. Techniques, Tools, & Procedures
A: Spiritual Preparation
Self-purification + consecration of creative materials & created tools = better result.
Purification, Consecration, & Blessing
Enflaming with Prayer
The prayers listed in the Schemhamforas appendix are wonderful as protective and purifying prayers,
especially when doing any form of high or low work with seals, characters, tables, and talismans listed in the books.
The recitation of the included godnames help emphasize the divine authority and promote needed spiritual
enlightenment or knowledge on working with the spirits of the book through the invocation of ruling angels.
The procedure given in "The Laws of Entrance" instructs that 13 days before the appropriate lunar phase be used for "purification" before attempting consecration.
The practitioner is encouraged also to purify themselves before attempting to make the tools or seals intended for any sort of magical work.
Consecration vs. Blessing
Both consecration and blessing give spiritual importance to objects, persons, places, and events, but in two different ways.
Consecration involves the dedication of a present thing/event to a specific, spiritual (or magical) purpose.
The spiritual significance and context of something, someone, or present space of time is intentionally transformed or reformed,
giving special, spiritual recognition to the target in connection to a specific purpose or circumstance.
(ie. consecrating the circle at the moment of ritual for the conjuration of a specific entity, consecrating a candle or seal to only be used for a specific entity)
For Consecration:
Can be done by simply speaking over the object, stating its name and its intended ritual purpose, and then hiding it away.
It would only be taken out and used in conjunction with ritual or the creation of ritual tools.
Blessing is a theurgical act that involves the petition of an deity/entity for their intervention in bringing special virtue or spiritual momentum to a thing/event.
Unlike consecration, blessing does not change an object, but empowers its essence by explicitly connecting it to the divine via prayer or offering.
(ie. blessing a planetary or elemental talisman in name and time of respective divinity to allow their qualities to be radiated through the object)
For Blessing:
Sepher Shimmush Telhillim provides framework for Psalmic magic and blessing, and can be used (in combination with prayer)
to bless an object with particular properties of Adonai, the divinity recognized by the entities listed within the text.
The practitioner will often use their own judgement to determine the type of blessing warranted by an event or object,
but divination can be used to discover what aspect of the object should be spiritually emphasized or empowered
(usually with better results than the former method).
B: Creation of Tools
Making Seals, Circles, Tables, & Talismans
Writing Material
The text asserts that the seals, tables, talismans, and circles should be drawn upon parchment.
However, there are also instructions for drawing the seals/characters of the Seven Great Princes on virgin parchment.
It is suggested to make and keep one durable set of the seals, tables, and talismans for high magic workings,
and have enough parchment in hand to create temporal versions for less complex magic workings.
The durable would be used for evocation of the spirit, and the temporal used for more specified complementary work
after successfully confirming the assistance of a spirit for your intended purpose.
Inks
Instructions are given for drawing the Spirit-Commando Circle of Citation "with the blood of young white doves"
and the Seals/Characters of the Seven Great Princes in "with the blood of butterflies".
These are references to magical inks of similar names, doves' blood ink and butterfly's blood ink.
The text does not indicate that any specific inks be used for the other characters in the books.
A possible reason for the particular use of doves' blood and butterfly's blood for rituals concerning the Great Princes is that both inks possess
pronounced Venusian characteristics or magical virtues relating to the goddess and god of love, both in their names and their ingredients.
For Doves' Blood:
The dove is attributed to Venus as one of her sacred symbols.
The ingredients of rose, bay leaf, and cinnamon are also sacred plants that belong to other gods:
rose = Venus; cinnamon = Bacchus; bay leaf (laurel) = Apollo.
The rose is explicitly associated with Venus and blatant symbol of passionate love; and cinnamon,
though attributed to Bacchus/Dionysus,
is also commonly considered an aphrodisiac, further relating the plant to Venus.
The bay leaf (laurel) is tied to both the olympic god Apollo and Eros, god of love (son of Venus), through the nymph Daphne (the greek name for laurel).
Bay is often used for its protective virtues in magical practice, and cinnamon similarly proceeds from the laurel plant family.
For Butterflies' Blood:
Following in the context of the Greek mythos, the butterfly can be linked to Psyche (greek word for both soul and butterfly).
Psyche is the consort of the love god Eros, another arrow pointing towards the qualities of Venus.
The main ingredient in butterflies' blood is saffron, which is another spice that is considered an aphrodisiacs.
Saffron (crocus) is also the sacred plant of Mercury/Hermes, supplying the ink with Mercurial qualities in addition to Venusian influences.
Saffron/safflower ink is used in Islamic magic to write sacred prayers or make protective amulets for warding off the evil eye.
The sacred ink is often mixed with rose water.
If you intend to draw seals from scratch, then a feather quill pen or calligraphy/fountain pens will do for using specified inks.
You can outline printed seals with a detail paint brush dipped in the appropriate ink.
Additional Materials
Required materials for following the ritual procedure outlined in "The Laws of Entrance", in addition to parchment for the circle and
a ram's horn (shofar)
"Three-Kings Holy Water"
at least three wax candle lighting tapers.
For a permanent set of seals, characters, or talismans, lamination or book tape can be used to help prolong their durability.
Characters can further be reinforced by adhering them to a sheet metal base that has been cut with metal cutting shears into the shape of the seal.
Both sheet metal and metal cutting shears can be purchased at craft stores or online.
C: Simplified Seal Magic
Divination Techniques
Divination provides a way to work with the seals for those who do not have immediate access to the physical materials demanded by other magical methods.
Divining tools can be used to read the nature of the seal's interaction with the magic practitioner
and help them acclimate or spiritually adjust themselves to the magical forces dwelling within each of the 6/7 BoM seals.
Pendulums, cards, runes, or scrying may be used to ascertain the condition of the practitioner's relationship with each of the seals, and how these relationships can be improved.
Continual divination on seals often reveal that some seals require special blessings or prayers (already provided by the text with the listed "Uses of the Psalms")
in order to effectively yield magical results for the magic worker.
Useful Questions to Divine On:
What is the spiritual nature of the seal's inner stability or internal health at this present moment?
What is the spiritual nature of the seal's outer stability or its interactions with the external world at this present moment?
What is the nature of the seal's spiritual interactions at this present moment?
What warning or message does the seal presently have for me?
What spiritual interaction (prayer or blessing) does the seal presently request from me?
This method can be used to enable the seals to yield the physical materials the practitioner may desire to further integrate the seals into their magical practice.
Aima's "Perfume Oils, Candles, Seals, and Incense" [1971]
Anna Riva's "Secrets of the Magical Seals" is an expansion of the methods outlined in this book,
however, it does not include Riva's method of signing the seals with names and birthdates.
Candle burning with seals beneath candles or incense burners, anointing seals with oils,
and carrying or wearing seals are all mentioned in conjunction to the seals of the 6th and 7th BoM.
The text additionally specifies what color candle and oil the writer believes is best to be used with each seal.
Additional methods include carrying or wearing seals while allowing another copy of similarly consecrated and anointed seal to rest
on the respective altar face-down (as opposed to Riva's face-up seal placement) beneath an appropriate candle or incense burner.
Anna Riva's "Secrets of Magical Seals" [1975]
Overview & Preparation
This text contains pictures and descriptions of the Seven Mystery Seals, the Twelve Tables, the Characters of the Seven Great Princes,
the Schemhamforas seals, the Breastplates of Aaron & Moses, and the Great Pentagram Seal.
Instructions are given for consecration of seals and simplified magic workings with candles, incense, oils/powders, and sunlight.
The text advises that simple workings may work well for simple concerns, but complex issues may require more effort on behalf of the worker.
Provides Three Methods of Seal Consecration:
If working for personal use, then user's full name and birth date is written on faceless side.
If working to compel/control, repel, or harm another, then intended victim's full name and birth date is written on back.
(Seals intended to be used to magically harm others are kept in the vicinity of the victim, away from the home of the worker.)
If working to bring together two or more people, all names and birthdates are written on back.
For all three methods, the request or intended magical result is written on the same side of names and dates,
then the seal is held between palms clasped in "praying" position, and a short prayer of consecration is repeated over the seal three times.
Text advises that consecrated seals are:
never to be touched by anyone except the one working them,
should be kept clean and protected,
may be used several times but only for the original intended purpose for the person(s) indicated on the back,
should be burned and destroyed with fire if user's objective changes, and a new seal be consecrated for new goal.
Seal Magic Methods & Procedures
Use of Candles or Incense:
The seal is placed underneath the appropriate colored-candle or container of the incense blend suitable for the intended result of the working.
The seal is placed face up, with the names, dates, and goal face down.
The intended result over the seal is spoken aloud, followed by chosen prayer or meditation.
Afterwards, the candle or incense is lit and allowed to burn completely through, then the seal is subsequently burned and the ashes cast outside of the worker's residence.
Oils and powers are used to empower or increase the seal's magical properties.
Anointing with Oils or Powders:
Oil that is appropriate for the seal's intended goal is first rubbed on the corners, then clockwise around the edges on the face of the seal.
Powder best suited for the intended result is first rubbed in the center of the seal's face, then slowly spread outwards to cover the entire face of the seal.
The text instructs that these techniques should be used to anoint the seals once every seven days.
A method of seal magic where the seal is kept at home.
Charging with Sunlight:
Seal is placed near a window beneath a glass paperweight to catch the sunlight.
Once the goal has manifested, the seal is burned and its ashes are scattered to the wind.
Caring for Carried Seals
The text provides instructions for workers who wish to carry seals on them at all times for the manifestation of the magical benefits of the seal.
A seal can be carried:
in a card case or small pouch,
folded and placed in a compartment ring or a locket necklace hanging on the neck,
worn on the neck while rolled into a cylinder (with the face of the seal outwards and the petition inward).
Two times daily (at the least), for seven consecutive days, the carrier should touch the seal and calmly meditate,
focusing their thoughts on the seal's image and designated magical result.
The book advises that an appropriate prayer or Psalm be spoken during this meditation.
D: Reconstructed Rituals
Magical working procedure based on the citation instructions following the Twelve Tables of Spirits.
The author uses this procedure to cite the spirits of the Seven Mystery Seals and the Twelve Tables.
Overview of Method
Tools used in this procedure include:
A small circle drawn on canvas cloth that is "large enough to stand or sit in",
Seals drawn on vellum or animal skin parchment with "a black ink pen".
The rite of citation that follows the Twelve Tables in the 6/7 BoM demands no specific times for working (besides the Twelfth Table) or inks.
Procedure Summary
Pre-Ritual Purification:
Before setting down the prepared circle and handling the seals, the author details a Psalmic purification in which Psalm 51:7 is recited while washing both the hands and face.
Consecration:
No method of consecration is provided in the instructions that follow The author relates how they set the Circle of General Citation down,
and instead use the method of consecration given in the Spirit-Commando Black Raven portion of the 6/7 BoM text.
The (latin) statement of consecration, god names, and Psalm 91 are spoken over the circle
(the author states that they recite the 93rd Psalm, this may be a typo, but it may be viewed as a useful addition to the prayer of Psalm 91.)
The author reports only entering the circle after the aforementioned consecration.
Entrance of the Circle:
After consecrating and entering the circle, the author holds the Generation Seal in their right hand and the chosen seal or table of spirits in their left hand,
until the citations and request has been spoken.
Both these seals are held throughout the recitation of the "General Citation" and the citation of the spirit(s) of the seal.
Citation, Naming, & Request:
The author explains that the first part of the General Citation is spoken,
followed by the citation/naming of spirit(s) that is provided with the chosen seal, and afterwards the request or petition that the worker has for the spirit(s).
The second or middle part of the General Citation is then spoken twice, and followed by the third or latter portion.
Ending of Operation:
The author exits the circle after finishing the citation and requests, extinguishes any burning candles or incense, and finally folds up the circle.
William Alexander Oribello's "The Sealed Magical Book of Moses" [1986]
Oribello provides a working procedure for the Seven Mystery Seals and the Twelve Tables,
including a specified time of working according to lunar phases that appears to be based upon the "Laws of Entrance" portion of the text.
Prescribed Materials
Altar
A working space that can either be the top of a dresser, table, or desk,
where required items are placed during the spiritual preparation and performance of magical work with the seals and tables.
The altar is the main area where the cumulative spiritual preparations and conditioning occur.
Holy Bible
The Bible is used for locating and reciting prayers of the Psalms. A closed Bible is placed on top of the altar, where the seal of the Circle of General Citation is placed upon.
This is how and where you will work with the Seven Mysteries and Twelve Tables.
Minimum of Three White Candles & Sandalwood Incense
The incense is placed near the center of the altar, and the 3 white candles are placed in a triangle formation around the incense burner.
A Clean Jar; Spring or Mineral Water; Herbs of Hyssop, Sacred Bark (Cascara Sagrada), and Laurel
These will be used for Oribello's
special recipe of Holy Water:
The jar (large enough to hold 1 quart) is filled with the water, and a teaspoon of each herb is added and mixed into the jar.
"Holy Shemmah Medallion" (Deuteronomy 6:4 Talisman)
This is a gold-colored medallion that originally came in the kit provided with Oribello's Sealed Magical Book of Moses.
The author purports that the medallion contains the "secret" name of Moses.
Shemmah or properly "Shema, Sh'ma" (שמה) is simply Moses' hebrew name (משה) backwards.
It also refers to an important prayer in Judaism, known as "The Shema".
Quote:
"In the Torah, Moses gives The Shema to his people in his last words to them.
In the book of Deuteronomy 6:4-9, God dictates that the Shema Israel be contained in the mezuzah that we affix to our doorposts.
God also dictates that the Shema be worn close to the head and heart."
These are symbols of the Jewish faith, and unless the worker is also Jewish, they should not be wearing them.
As an alternative, I suggest simply writing down or praying the verse of Deuteronomy 6:4
in order to avoid the inappropriate use of the sacred symbols used as a form of identification with the practice of Judaism.
The Seals of the Seven Mysteries, Twelve Tables, & Circle of General Citation
The Seal of the Circle of General Citation is placed upon the Holy Bible, and is used for magical work with the other seals and tables.
The seals and tables are kept in a hidden place when not being worked with or activated, whereas "active" seals are worn on the body of the worker.
Procedure for Spiritual Preparation
Psalmic Major Arcana Meditations:
The author prescribes a preliminary method of purification and meditation before attempting work with the seals,
combining the 22 Major Arcana cards of the Waite-Smith Tarot and the 22 Hebrew alphabet divisions of Psalm 119.
These meditations begin with
0. The Fool for the "Aleph" selection of Psalm 119:1-8,
and finally end with the "Tau" selection of Psalm 119:169-176 for XXI. The World.
Selected Time for Preparation:
The author prescribes 13 consecutive days for the period of spiritual preparation preceding magical work with the seals and tables, no more and no less.
It is suggested that the 13-day preparation period be scheduled right before the indicated full Moon period for magical work,
so that the worker does not have to wait until the next month to start magical work with the seals and tables.
Instructions for Spiritual Preparation:
After a clean altar and working space has been secured and the indicated materials have been obtained and prepared,
the 13-day period of prescribed spiritual preparation may be started.
This procedure always takes place in a darkened room, during a time that the worker may not be disturbed by others.
During each of the 13 consecutive days, the worker lights the incense and each of the three candles on the altar in a darkened room.
The worker holds the jar of herbal water while focusing on the jar and its contents for several minutes,
then turns their focus to the incense and the candles for the same amount of time.
While holding the jar, the worker is instructed to visualize themselves "approaching a golden altar in a beautiful white marble temple,
with the Three Wisemen standing to their left." The worker then speaks out loud these words:
"Oh Caspar, Blessed Be. Oh Melchior, Blessed Be. Oh Balthasar, Blessed Be."
This is followed by an encouraged visualization of Moses appearing to the right of the worker within the temple,
and the surrounding of the worker with a "glorious light."
The Bible on the altar is then opened to Psalm 91 and the worker reads this Psalm aloud,
while holding the talisman of Deuteronomy 6:4 between their palms with their hands clasped together in prayer.
This short ritual is performed for each of the 13 consecutive days of preparation.
Procedure for Performance of Magical Work
Timing:
The author urges that the best times for conducting this work is during the "seven days before a full moon or any night of a full moon",
performed between midnight and dawn.
If not during the full moon, the work should preferably be conducted at a time when the practitioner can find quiet and "uninterrupted privacy".
The author notes that it is important that the working should be conducted at a time that is best for the practitioner.
Instructions for Performance of Magical Work:
On the seventh night before a full Moon or the night during a full Moon, the worker shakes the jar of Holy Water until the contents are well-mixed,
then the worker takes a small portion of the water and washes their hands.
The talisman of Deuteronomy is rubbed and anointed with the water and worn around the worker's neck.
The worker then anoints the four corners of the Seal for the Circle of General Citation with the holy water, and places it on top of the closed Holy Bible.
The seal or table that the worker intends to use for magical work is anointed in the same manner (four corners) and placed on top of the Circle Seal.
The worker lights the candles and incense, and then prays over the chosen seal or meditates over the chosen table.
Only one seal at a time is placed on the Circle Seal, and if the worker chooses to work with more, then they each are placed on the Circle in turn and prayed/meditated over individually.
The author attributes properties and prayers to the seals different than those listed in the original 6/7 BoM text.
Prayers for the Seven Mystery Seals are spoken aloud, and the worker's name is written on the back of the "activated" seals.
Oribello provides "words of activation" for the Twelve Tables, which are written on the back in addition to the worker's name and not spoken.
Instead, the worker meditates on their intended magical goal for a short time before removing the one of the Tables from the altar.
If the worker desires to communicate with the spirits of any seal in dreams, visions, etc.,
the author instructs that they must hold the Twelfth Table in the right hand while meditating or place it upon the chosen seal/table on the Circle Seal.
Study on the books originally began due to a Goetia spirit suggesting working with the spirits associated with the Schemhamphorasch.
This is not the only grimoire that contains information pertaining to the Schemhamphorasch spirits,
however, it contains a significant amount of useful material relating to them.
The majority of this body of work can be found on the esoteric archives website.
I have provided some alternative methods for working with the spirits of the seals.
Discussion in this thread should be solely concerned with working the procedures in this book.
I. Overview of General Information & Contents
A: History and General Use
The seals contained within these books, as well as the psalms with godnames in the appendix portion,
are often employed in American folk magic traditions (Pow-wow/Braucherei, conjure/rootwork, hoodoo, &tc).
"These two grimoires (originating from the same book) are often cited as being used by Vodun/Obeah practitioners.
Although they claim to be Kabbalistic in nature, there is very little if any actual Kabbalah to be found in them.
Rather this appears to be a traditional ritual magick system with incantations to summon and dismiss spirits to achieve worldly ends.
Published in 1849, and translated into English in 1880, the 6th and 7th Books of Moses claim to include material from 1338, 1383 and 1501, including portions reputedly translated from the "Cuthan-Samaritan" language, which has been extinct since the 12th Century A.D., and about which very little is known. The most interesting aspects of this book are the unique illustrations of magickal seals, with letters in Hebrew and an unknown script; and the lists of names of demonic entities...
Note: the first five books of Moses are the traditionally the first five books of the Bible." -
Kabbalah vs. Qabalah & Cabala:
The text has several sections, but the work is framed into two different types:
white magic or "magia alba" & black magic or "magia negra".
The seals, tables, and various formulas/talismans do not bring forth the reported qualities if they are simply held,
but must be consecrated & blessed or empowered according to the instructions given.
Main Texts
"MAGIA ALBA"
B: The Seven Mysteries and Twelve Tables
Portions Containing Various Seals
These seals and tables are included in the main portion of the text classified as "magia alba" or white magic.
Each seal or table has an accompanying conjuration to compel the spirit to appear and behave cooperatively.
"The Seven Seals of The Seven Mysteries"
"The Four Tables of Elemental Spirits & The Seven Tables of Planetary Spirits"
Given Procedure For Using Seals & Tables
"The General Citation Circle & Generation Seal"
The ritual outline provided near the end of the Seventh BoM simply states that the magical operation or conjuration takes place
within the circle and the Generation Seal simultaneously held in the right hand during recitations of "The General Citation".
The magician is directed to say the conjurations or names provided for the seal they have chosen to work with,
then recite "The General Citation", pray, and surrender themselves to God.
Following the first recitation and prayer, the magician is further instructed to hold up the chosen seal or table in hand
(assumed to be the left since the Generation Seal is to be held in the right "at the time of citation"),
and recite the General Citation once more until they are satisfied or assured that their requests have been met.
C: Extracted Seals & Formulas
Treatises of 6/7 BoM; Biblia Arcana Magica Alexandria
Portions Containing Various Talismans
These talismans are indicated to only be made useful through the ritual provided in the portion of the text labeled "Treatise Sion".
Treatise Sion contains references to the use of the foremost mentioned seals, the Breastplates and Helmet of Moses and Aaron,
and also provides prayers and instructions on use of the horn for the consecration of these talismans.
"Extracted Formulas from Magical Kabala"
"Treatise of Sixth BoM"
"Treatise of Seventh BoM"
"(Biblia Arcana Magica Alexander) Tradition of Sixth/Seventh BoM"
Given Procedure For Using Various Talismans
"Treatise Sion & The Laws of Entrance"
The Laws of Entrance rite includes the use of a ram's horn or 'shofar'.
William Alexander Oribello's The Sealed Magical Book of Moses includes a ritual approach towards the 6/7 BoM
that bears similarities to The Laws of Entrance and gives a recipe for the "holy three king's water" consecration.
However, the only astrological movements observed in Oribello's rite are those of the Moon,
and it omits/excludes any observation of the movements of Saturn, Mars, & Jupiter that are emphasized in the original ritual.
Appendices 1 & 2
"MAGIA ALBA ET NEGRA"
D: Spirit-Commando Seals & Citations
The Black Raven; Tabellae Rabellinae
Portions Containing Various Citation Seals or Characters
There are several versions of Faust's Black Raven/Black Bible/Harrowing of Hell;
However, the analysis of the Faustian text will be restricted to the rendition found in the 6/7 BoM.
The Black Raven portion of the text provides citations or spoken conjurations for each of the Princes which consists of god names,
the names of angels, and the names of "good familiars" listed in The Rabellini Table.
"The Seven Great Princes of Spirits and Their Seals"
Given Procedure For Using Various Citations
The Black Raven portion of the text also includes a time table that indicates the best hours for conjuring the spirits on the days of the week,
and there are instructions provided for making the Spirit-Commando Circle of Citation and the Citation Seals of the Princes from specific types of ink.
(Please take note that the Spirit-Commando Circle and the Circle of General Citation provided for the Seven Mystery Seals & Twelve Tables are not the same.
This does not rule out the possibility that they can be used interchangeably, but it is best to proceed with caution.)
"Tabellae Rabellinae" or The Rabellini Table provides a separate table of spirits and set of instructions on how to cite and conjure them for appearance and assistance.
(The procedures given in The Black Raven, as well as in The Rabellini Table and "The Laws of Entrance" of the Treatise Sion portion are
the only parts of the text that emphasize the observation of lunar phases [ie. the text instructs the characters of the Princes to be made "at the time of full moon" but the time of conjuration must "be new moon".)
"Instructions for The Black Raven's Citations"
"The Rabellini Table's Citations and Invocations of Good & Evil Spirits"
Additional "Harrowing of Hell" Materials
APPENDICES 3-6
E: Prayers, Psalms, & More Prayers
Semiphoras & Schemhamphoras; Sepher Shimmush Tehillim
Supplement; Astrological Influences & Magical Cures
Portions Containing Various Characters, Prayers, & Procedures
The Schemhamforas portion of the text includes prayers of Solomon, Adam, & Moses, and an invocation of angels
that rule over the 28 Houses of the Moon or Lunar Mansions, the 7 Heavens, the 4 Quarters, and the 4 Elements.
"Composition of the Schemhamforas or Name of 72 Letters"
"Schemhamforas & Semiphoras Prayers of Solomon"
"Semiphoras Prayers of Adam and Moses"
"Angelic Powers & Prayers of The Schemhamforas"
"Astrological & Planetary Divisions of The Angelic Schemhamforas"
Similarities between Semiphoras prayers and lists of angels can be observed in "Excerpt from Clavicula Salomonis", the "General Citation of Moses on All Spirits",
"Sefer Raziel or Liber Salomonis", "Liber Juratus Honorii or The Sworn Book of Honorius", and Agrippa's Third Book of Occult Philosophy.
The Sefer Schimmush Tehillim part of the text explains various uses for the 150 Psalms, and provides associated procedures and prayers.
"Sefer Schimmush Tehillim or Uses of The Psalms"
The supplement portion of the text provides more prayers and uses for scripture, including the names of helpful angelic spirits.
"Supplement"
Portion gives explanation on planetary influences, best days and times to conduct certain activities, explanation on the miraculous
powers of prayer regarding sickness, procedures to construct healing amulets & charms, and recitations of healing prayers.
"Astrological Influences and Magical Cures"
II. Techniques, Tools, & Procedures
A: Spiritual Preparation
Self-purification + consecration of creative materials & created tools = better result.
Purification, Consecration, & Blessing
Enflaming with Prayer
The prayers listed in the Schemhamforas appendix are wonderful as protective and purifying prayers,
especially when doing any form of high or low work with seals, characters, tables, and talismans listed in the books.
The recitation of the included godnames help emphasize the divine authority and promote needed spiritual
enlightenment or knowledge on working with the spirits of the book through the invocation of ruling angels.
The procedure given in "The Laws of Entrance" instructs that 13 days before the appropriate lunar phase be used for "purification" before attempting consecration.
The practitioner is encouraged also to purify themselves before attempting to make the tools or seals intended for any sort of magical work.
Consecration vs. Blessing
Both consecration and blessing give spiritual importance to objects, persons, places, and events, but in two different ways.
Consecration involves the dedication of a present thing/event to a specific, spiritual (or magical) purpose.
The spiritual significance and context of something, someone, or present space of time is intentionally transformed or reformed,
giving special, spiritual recognition to the target in connection to a specific purpose or circumstance.
(ie. consecrating the circle at the moment of ritual for the conjuration of a specific entity, consecrating a candle or seal to only be used for a specific entity)
For Consecration:
Can be done by simply speaking over the object, stating its name and its intended ritual purpose, and then hiding it away.
It would only be taken out and used in conjunction with ritual or the creation of ritual tools.
Blessing is a theurgical act that involves the petition of an deity/entity for their intervention in bringing special virtue or spiritual momentum to a thing/event.
Unlike consecration, blessing does not change an object, but empowers its essence by explicitly connecting it to the divine via prayer or offering.
(ie. blessing a planetary or elemental talisman in name and time of respective divinity to allow their qualities to be radiated through the object)
For Blessing:
Sepher Shimmush Telhillim provides framework for Psalmic magic and blessing, and can be used (in combination with prayer)
to bless an object with particular properties of Adonai, the divinity recognized by the entities listed within the text.
The practitioner will often use their own judgement to determine the type of blessing warranted by an event or object,
but divination can be used to discover what aspect of the object should be spiritually emphasized or empowered
(usually with better results than the former method).
B: Creation of Tools
Making Seals, Circles, Tables, & Talismans
Writing Material
The text asserts that the seals, tables, talismans, and circles should be drawn upon parchment.
However, there are also instructions for drawing the seals/characters of the Seven Great Princes on virgin parchment.
It is suggested to make and keep one durable set of the seals, tables, and talismans for high magic workings,
and have enough parchment in hand to create temporal versions for less complex magic workings.
The durable would be used for evocation of the spirit, and the temporal used for more specified complementary work
after successfully confirming the assistance of a spirit for your intended purpose.
Inks
Instructions are given for drawing the Spirit-Commando Circle of Citation "with the blood of young white doves"
and the Seals/Characters of the Seven Great Princes in "with the blood of butterflies".
These are references to magical inks of similar names, doves' blood ink and butterfly's blood ink.
The text does not indicate that any specific inks be used for the other characters in the books.
A possible reason for the particular use of doves' blood and butterfly's blood for rituals concerning the Great Princes is that both inks possess
pronounced Venusian characteristics or magical virtues relating to the goddess and god of love, both in their names and their ingredients.
For Doves' Blood:
The dove is attributed to Venus as one of her sacred symbols.
The ingredients of rose, bay leaf, and cinnamon are also sacred plants that belong to other gods:
rose = Venus; cinnamon = Bacchus; bay leaf (laurel) = Apollo.
The rose is explicitly associated with Venus and blatant symbol of passionate love; and cinnamon,
though attributed to Bacchus/Dionysus,
is also commonly considered an aphrodisiac, further relating the plant to Venus.
The bay leaf (laurel) is tied to both the olympic god Apollo and Eros, god of love (son of Venus), through the nymph Daphne (the greek name for laurel).
Bay is often used for its protective virtues in magical practice, and cinnamon similarly proceeds from the laurel plant family.
For Butterflies' Blood:
Following in the context of the Greek mythos, the butterfly can be linked to Psyche (greek word for both soul and butterfly).
Psyche is the consort of the love god Eros, another arrow pointing towards the qualities of Venus.
The main ingredient in butterflies' blood is saffron, which is another spice that is considered an aphrodisiacs.
Saffron (crocus) is also the sacred plant of Mercury/Hermes, supplying the ink with Mercurial qualities in addition to Venusian influences.
Saffron/safflower ink is used in Islamic magic to write sacred prayers or make protective amulets for warding off the evil eye.
The sacred ink is often mixed with rose water.
If you intend to draw seals from scratch, then a feather quill pen or calligraphy/fountain pens will do for using specified inks.
You can outline printed seals with a detail paint brush dipped in the appropriate ink.
Additional Materials
Required materials for following the ritual procedure outlined in "The Laws of Entrance", in addition to parchment for the circle and
a ram's horn (shofar)
"Three-Kings Holy Water"
at least three wax candle lighting tapers.
For a permanent set of seals, characters, or talismans, lamination or book tape can be used to help prolong their durability.
Characters can further be reinforced by adhering them to a sheet metal base that has been cut with metal cutting shears into the shape of the seal.
Both sheet metal and metal cutting shears can be purchased at craft stores or online.
C: Simplified Seal Magic
Divination Techniques
Divination provides a way to work with the seals for those who do not have immediate access to the physical materials demanded by other magical methods.
Divining tools can be used to read the nature of the seal's interaction with the magic practitioner
and help them acclimate or spiritually adjust themselves to the magical forces dwelling within each of the 6/7 BoM seals.
Pendulums, cards, runes, or scrying may be used to ascertain the condition of the practitioner's relationship with each of the seals, and how these relationships can be improved.
Continual divination on seals often reveal that some seals require special blessings or prayers (already provided by the text with the listed "Uses of the Psalms")
in order to effectively yield magical results for the magic worker.
Useful Questions to Divine On:
What is the spiritual nature of the seal's inner stability or internal health at this present moment?
What is the spiritual nature of the seal's outer stability or its interactions with the external world at this present moment?
What is the nature of the seal's spiritual interactions at this present moment?
What warning or message does the seal presently have for me?
What spiritual interaction (prayer or blessing) does the seal presently request from me?
This method can be used to enable the seals to yield the physical materials the practitioner may desire to further integrate the seals into their magical practice.
Aima's "Perfume Oils, Candles, Seals, and Incense" [1971]
Anna Riva's "Secrets of the Magical Seals" is an expansion of the methods outlined in this book,
however, it does not include Riva's method of signing the seals with names and birthdates.
Candle burning with seals beneath candles or incense burners, anointing seals with oils,
and carrying or wearing seals are all mentioned in conjunction to the seals of the 6th and 7th BoM.
The text additionally specifies what color candle and oil the writer believes is best to be used with each seal.
Additional methods include carrying or wearing seals while allowing another copy of similarly consecrated and anointed seal to rest
on the respective altar face-down (as opposed to Riva's face-up seal placement) beneath an appropriate candle or incense burner.
Anna Riva's "Secrets of Magical Seals" [1975]
Overview & Preparation
This text contains pictures and descriptions of the Seven Mystery Seals, the Twelve Tables, the Characters of the Seven Great Princes,
the Schemhamforas seals, the Breastplates of Aaron & Moses, and the Great Pentagram Seal.
Instructions are given for consecration of seals and simplified magic workings with candles, incense, oils/powders, and sunlight.
The text advises that simple workings may work well for simple concerns, but complex issues may require more effort on behalf of the worker.
Provides Three Methods of Seal Consecration:
If working for personal use, then user's full name and birth date is written on faceless side.
If working to compel/control, repel, or harm another, then intended victim's full name and birth date is written on back.
(Seals intended to be used to magically harm others are kept in the vicinity of the victim, away from the home of the worker.)
If working to bring together two or more people, all names and birthdates are written on back.
For all three methods, the request or intended magical result is written on the same side of names and dates,
then the seal is held between palms clasped in "praying" position, and a short prayer of consecration is repeated over the seal three times.
Text advises that consecrated seals are:
never to be touched by anyone except the one working them,
should be kept clean and protected,
may be used several times but only for the original intended purpose for the person(s) indicated on the back,
should be burned and destroyed with fire if user's objective changes, and a new seal be consecrated for new goal.
Seal Magic Methods & Procedures
Use of Candles or Incense:
The seal is placed underneath the appropriate colored-candle or container of the incense blend suitable for the intended result of the working.
The seal is placed face up, with the names, dates, and goal face down.
The intended result over the seal is spoken aloud, followed by chosen prayer or meditation.
Afterwards, the candle or incense is lit and allowed to burn completely through, then the seal is subsequently burned and the ashes cast outside of the worker's residence.
Oils and powers are used to empower or increase the seal's magical properties.
Anointing with Oils or Powders:
Oil that is appropriate for the seal's intended goal is first rubbed on the corners, then clockwise around the edges on the face of the seal.
Powder best suited for the intended result is first rubbed in the center of the seal's face, then slowly spread outwards to cover the entire face of the seal.
The text instructs that these techniques should be used to anoint the seals once every seven days.
A method of seal magic where the seal is kept at home.
Charging with Sunlight:
Seal is placed near a window beneath a glass paperweight to catch the sunlight.
Once the goal has manifested, the seal is burned and its ashes are scattered to the wind.
Caring for Carried Seals
The text provides instructions for workers who wish to carry seals on them at all times for the manifestation of the magical benefits of the seal.
A seal can be carried:
in a card case or small pouch,
folded and placed in a compartment ring or a locket necklace hanging on the neck,
worn on the neck while rolled into a cylinder (with the face of the seal outwards and the petition inward).
Two times daily (at the least), for seven consecutive days, the carrier should touch the seal and calmly meditate,
focusing their thoughts on the seal's image and designated magical result.
The book advises that an appropriate prayer or Psalm be spoken during this meditation.
D: Reconstructed Rituals
Magical working procedure based on the citation instructions following the Twelve Tables of Spirits.
The author uses this procedure to cite the spirits of the Seven Mystery Seals and the Twelve Tables.
Overview of Method
Tools used in this procedure include:
A small circle drawn on canvas cloth that is "large enough to stand or sit in",
Seals drawn on vellum or animal skin parchment with "a black ink pen".
The rite of citation that follows the Twelve Tables in the 6/7 BoM demands no specific times for working (besides the Twelfth Table) or inks.
Procedure Summary
Pre-Ritual Purification:
Before setting down the prepared circle and handling the seals, the author details a Psalmic purification in which Psalm 51:7 is recited while washing both the hands and face.
Consecration:
No method of consecration is provided in the instructions that follow The author relates how they set the Circle of General Citation down,
and instead use the method of consecration given in the Spirit-Commando Black Raven portion of the 6/7 BoM text.
The (latin) statement of consecration, god names, and Psalm 91 are spoken over the circle
(the author states that they recite the 93rd Psalm, this may be a typo, but it may be viewed as a useful addition to the prayer of Psalm 91.)
The author reports only entering the circle after the aforementioned consecration.
Entrance of the Circle:
After consecrating and entering the circle, the author holds the Generation Seal in their right hand and the chosen seal or table of spirits in their left hand,
until the citations and request has been spoken.
Both these seals are held throughout the recitation of the "General Citation" and the citation of the spirit(s) of the seal.
Citation, Naming, & Request:
The author explains that the first part of the General Citation is spoken,
followed by the citation/naming of spirit(s) that is provided with the chosen seal, and afterwards the request or petition that the worker has for the spirit(s).
The second or middle part of the General Citation is then spoken twice, and followed by the third or latter portion.
Ending of Operation:
The author exits the circle after finishing the citation and requests, extinguishes any burning candles or incense, and finally folds up the circle.
William Alexander Oribello's "The Sealed Magical Book of Moses" [1986]
Oribello provides a working procedure for the Seven Mystery Seals and the Twelve Tables,
including a specified time of working according to lunar phases that appears to be based upon the "Laws of Entrance" portion of the text.
Prescribed Materials
Altar
A working space that can either be the top of a dresser, table, or desk,
where required items are placed during the spiritual preparation and performance of magical work with the seals and tables.
The altar is the main area where the cumulative spiritual preparations and conditioning occur.
Holy Bible
The Bible is used for locating and reciting prayers of the Psalms. A closed Bible is placed on top of the altar, where the seal of the Circle of General Citation is placed upon.
This is how and where you will work with the Seven Mysteries and Twelve Tables.
Minimum of Three White Candles & Sandalwood Incense
The incense is placed near the center of the altar, and the 3 white candles are placed in a triangle formation around the incense burner.
A Clean Jar; Spring or Mineral Water; Herbs of Hyssop, Sacred Bark (Cascara Sagrada), and Laurel
These will be used for Oribello's
special recipe of Holy Water:
The jar (large enough to hold 1 quart) is filled with the water, and a teaspoon of each herb is added and mixed into the jar.
"Holy Shemmah Medallion" (Deuteronomy 6:4 Talisman)
This is a gold-colored medallion that originally came in the kit provided with Oribello's Sealed Magical Book of Moses.
The author purports that the medallion contains the "secret" name of Moses.
Shemmah or properly "Shema, Sh'ma" (שמה) is simply Moses' hebrew name (משה) backwards.
It also refers to an important prayer in Judaism, known as "The Shema".
Quote:
"In the Torah, Moses gives The Shema to his people in his last words to them.
In the book of Deuteronomy 6:4-9, God dictates that the Shema Israel be contained in the mezuzah that we affix to our doorposts.
God also dictates that the Shema be worn close to the head and heart."
These are symbols of the Jewish faith, and unless the worker is also Jewish, they should not be wearing them.
As an alternative, I suggest simply writing down or praying the verse of Deuteronomy 6:4
in order to avoid the inappropriate use of the sacred symbols used as a form of identification with the practice of Judaism.
The Seals of the Seven Mysteries, Twelve Tables, & Circle of General Citation
The Seal of the Circle of General Citation is placed upon the Holy Bible, and is used for magical work with the other seals and tables.
The seals and tables are kept in a hidden place when not being worked with or activated, whereas "active" seals are worn on the body of the worker.
Procedure for Spiritual Preparation
Psalmic Major Arcana Meditations:
The author prescribes a preliminary method of purification and meditation before attempting work with the seals,
combining the 22 Major Arcana cards of the Waite-Smith Tarot and the 22 Hebrew alphabet divisions of Psalm 119.
These meditations begin with
0. The Fool for the "Aleph" selection of Psalm 119:1-8,
and finally end with the "Tau" selection of Psalm 119:169-176 for XXI. The World.
Selected Time for Preparation:
The author prescribes 13 consecutive days for the period of spiritual preparation preceding magical work with the seals and tables, no more and no less.
It is suggested that the 13-day preparation period be scheduled right before the indicated full Moon period for magical work,
so that the worker does not have to wait until the next month to start magical work with the seals and tables.
Instructions for Spiritual Preparation:
After a clean altar and working space has been secured and the indicated materials have been obtained and prepared,
the 13-day period of prescribed spiritual preparation may be started.
This procedure always takes place in a darkened room, during a time that the worker may not be disturbed by others.
During each of the 13 consecutive days, the worker lights the incense and each of the three candles on the altar in a darkened room.
The worker holds the jar of herbal water while focusing on the jar and its contents for several minutes,
then turns their focus to the incense and the candles for the same amount of time.
While holding the jar, the worker is instructed to visualize themselves "approaching a golden altar in a beautiful white marble temple,
with the Three Wisemen standing to their left." The worker then speaks out loud these words:
"Oh Caspar, Blessed Be. Oh Melchior, Blessed Be. Oh Balthasar, Blessed Be."
This is followed by an encouraged visualization of Moses appearing to the right of the worker within the temple,
and the surrounding of the worker with a "glorious light."
The Bible on the altar is then opened to Psalm 91 and the worker reads this Psalm aloud,
while holding the talisman of Deuteronomy 6:4 between their palms with their hands clasped together in prayer.
This short ritual is performed for each of the 13 consecutive days of preparation.
Procedure for Performance of Magical Work
Timing:
The author urges that the best times for conducting this work is during the "seven days before a full moon or any night of a full moon",
performed between midnight and dawn.
If not during the full moon, the work should preferably be conducted at a time when the practitioner can find quiet and "uninterrupted privacy".
The author notes that it is important that the working should be conducted at a time that is best for the practitioner.
Instructions for Performance of Magical Work:
On the seventh night before a full Moon or the night during a full Moon, the worker shakes the jar of Holy Water until the contents are well-mixed,
then the worker takes a small portion of the water and washes their hands.
The talisman of Deuteronomy is rubbed and anointed with the water and worn around the worker's neck.
The worker then anoints the four corners of the Seal for the Circle of General Citation with the holy water, and places it on top of the closed Holy Bible.
The seal or table that the worker intends to use for magical work is anointed in the same manner (four corners) and placed on top of the Circle Seal.
The worker lights the candles and incense, and then prays over the chosen seal or meditates over the chosen table.
Only one seal at a time is placed on the Circle Seal, and if the worker chooses to work with more, then they each are placed on the Circle in turn and prayed/meditated over individually.
The author attributes properties and prayers to the seals different than those listed in the original 6/7 BoM text.
Prayers for the Seven Mystery Seals are spoken aloud, and the worker's name is written on the back of the "activated" seals.
Oribello provides "words of activation" for the Twelve Tables, which are written on the back in addition to the worker's name and not spoken.
Instead, the worker meditates on their intended magical goal for a short time before removing the one of the Tables from the altar.
If the worker desires to communicate with the spirits of any seal in dreams, visions, etc.,
the author instructs that they must hold the Twelfth Table in the right hand while meditating or place it upon the chosen seal/table on the Circle Seal.