The invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. From this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one's guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all material matters.
This, then, is the system of the Secret Magic of Abra-Melin, the mage, as taught by his disciple Abraham the Jew; and elaborated down to the smallest points. Except in the professed black magic Grimoires, the necessity of the invocation of the divine and angelic forces to control the demons is invariably insisted upon in the operations of evocation described and taught in Mediaeval magical manuscripts and published works.
So that it is not so much, as I have before said, this circumstance, as the mode of its development by the six Moons' preparation, which is unusual; while again, the thorough and complete classification of the demons with their offices, and of the effects to be produced by their services, is not to be found elsewhere.
Apart from the interest attaching to the description of his travels, the careful manner in which Abraham has made note of the various persons he had met professing to be in the possession of magical powers, what they really could do and could not do, and the reasons of the success or failure of their experiments, has a particular value of its own.
The idea of the employment of a child as clairvoyant in the invocation of the guardian angel is not unusual; for example, in the "Mendal," a style of oriental divination familiar to all readers of Wilkie Collins' novel, The Moonstone, ink is poured into the palm of a child's hand, who, after certain mystical words being recited by the operator, beholds visions clairvoyantly therein. The celebrated evocation at which the great Mediaeval sculptor, Benvenuto Cellini, is said to have assisted, also was in part worked by the aid of a child as seer.
Cagliostro 4 also is said to have availed himself of the services of children in this particular. But for my part I cannot understand the imperative necessity of the employment of a child in the angelic evocation, if the operator be pure in mind, and has developed the clairvoyant faculty which is latent in every human being, and which is based on the utilisation of the thought-vision.
This thought-vision is exercised almost unconsciously by everyone in thinking of either a place, person, or thing, which they know well; immediately, coincident with the thought, the image springs before the mental sight; and it is but the conscious and voluntary development of this which is the basis of what is commonly called clairvoyance.
Among the Highlanders of Scotland, the faculty, as is well known, is of common manifestation; and by the English it is usually spoken of as "second sight". See Appendix B. Unfortunately, like far too many modern occultists, Abraham the Jew shows a marked intolerance of magical systems differing from his own; even the renowned name of Petrus di Abano 5 is not sufficient to save the Heptameron or Magical Elements from condemnation in the concluding part of the third book.
Works on magic, written conjurations, pentacles, seals, and symbols, the employment of magical circles, the use of any language but one's mother tongue, appear at first sight to be damned wholesale, though on a more careful examination of the text I think we shall find that it is rather their abuse through ignorance of their meaning which he intends to decry, than their intelligent and properly regulated use. Born about It will be well here to carefully examine these points from the occult standpoint of an initiate, and for the benefit of real students. Abraham in several places insists that the basis of this system of Sacred Magic is to be found in the Qabalah.
Now, he expressly states that he has instructed his eldest son, Joseph, herein as being his right by primogeniture, even as he himself had received somewhat of Qabalistic instruction from his father, Simon. But this system of magic he bequeaths to his younger son, Lamech, expressly as a species of recompense to him for not being taught the Qabalah , his status as a younger son being apparently a serious traditional disqualification.
This being so, the reason is evident why he warns Lamech against the use of certain seals, pentacles, incomprehensible words, etc. Any advanced student of occultism who is conversant with Mediaeval works on magic, whether MS. I have commented at length on this subject in my notes to the Key of Solomon, published by me a few years ago. Wherefore Abraham the Jew it appears to me, in his anxiety to save his son from dangerous errors in magical working, has preferred to endeavour to fill him with contempt for any other systems and methods of operation than the one here laid down.
For also besides the unintentional perversions of magical symbols I have above mentioned, there was further the circumstance not only possible but probable of the many black magic grimoires falling into his hands, as they evidently had into Abraham's, the symbols in which are in many cases intentional perversions of Divine Names and seals, so as to attract the evil spirits and repel the good. For the third book of this work is crowded with Qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors which make them of value.
The pentacle in my Key of Solomon is classed under Saturn, while the above is applied to the nature of Venus. In the Hebrew, this versicle consists of exactly twenty-five letters, the number of the letters of the square. It will be at once noticed that both this form and that given by Abraham the Jew are perfect examples of double acrostics, that is, that they read in every direction, whether horizontal or perpendicular, whether backwards or forwards.
But the form given as a pentacle in the Key of Solomon the King is there said to be of value in adversity, and for repressing the pride of the spirits. This example therefore shows clearly that it is not so much the use of symbolic pentacles that Abraham is opposed to, as their ignorant perversions and inappropriate use. It is also to be observed, that while many of the symbolic squares of letters of the third book present the nature of the double acrostic, there are also many which do not, and in the case of a great number the letters do not fill up the square entirely, but are arranged somewhat in the form of a gnomon, etc.
Others again leave the centre part of the square blank. In Appendix C to the Introduction I will, for the sake of comparison, give some examples of angelic invocation taken from other sources. Abraham the Jew repeatedly admits, as I have before urged, that this particular system of the Sacred Magic of Abra-Melin has its basis in the Qabalah. It is well to examine what is here meant. The Qabalah itself is divided into many parts; the great bulk of it is of a mystic doctrinal nature, giving the inner occult meaning of the Jewish sacred writings. Also it employs the numerical values of the Hebrew letters, to draw analogies between words, the total numerical value of whose letters is the same; this branch alone is a most complicated study, and it will be foreign to our purpose to go into it here; the more so as my work, the Kabbalah Unveiled, treats at length of all these points.
The so-called practical Qabalah is the application of the mystic teachings to the production of magical effects. For the classification of divine and angelic names; of hosts and orders of angels, spirits, and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the Qabalah, so that the knowledge hereof can give a critical appreciation of the correspondences, sympathies, and antipathies obtaining in the invisible world.
Therefore what Abraham means is, that this system of Sacred Magic is thoroughly reliable, because correct in all its attributions, and that this being so, there is no chance of the operator using names and formulas on wrong occasions and in error. But also it is notable that Abraham the Jew probably again with the intent of confusing Lamech as little as possible speaks only of two great classes of spirits: the angels and the devils; the former to control, the latter to be controlled; and leaves entirely out of consideration, or rather does not describe that vast race of beings, the elemental spirits, who in themselves comprise an infinitude of various divisions of classification, some of these being good, some evil, and a great proportion neither the one nor the other.
Evidently, also, many of the results proposed to be attained in the third book, would imply the use of the elemental spirits rather than that of the demons. No advanced adept, such as Abraham evidently was, could possibly be ignorant of their existence, power, and value; and we are therefore forced to conclude either that he was unwilling to reveal this knowledge to Lamech; or, which is infinitely more probable, that he feared to confuse him by the large amount of additional instruction which would be necessary to make him thoroughly understand their classification, nature, and offices.
This latter line of action would be the less imperative, as the correctness of the symbols of the third book would minimise chances of error; and what Abraham is undertaking to teach Lamech, is how to arrive at practical magical results; rather than the secret wisdom of the Qabalah. It is entirely beyond the scope of this introduction for me to give here any lengthy dissertation on the natures, good or evil, of spiritual beings. I will, therefore, only state briefly and concisely the principal differences between angels, elementals, and devils. We may then conclude that angels, though themselves divided into numerous orders and classes, possess generally the following characteristics: That they are entirely good in nature and operation, the conscient administrators of the divine will upon the plane of the material universe; that they are responsible, not irresponsible agents, and therefore capable of fall; and that they are independent of the currents of the infinite secret forces of Nature, and can therefore act beyond them, though their classification and qualities will cause them to be more sympathetic with certain among these forces than with the rest, and this in varying degree.
Also that they are superior in power to men, spirits, elementals, and devils. The elementals on the other hand, though consisting of an infinitude of classes, are the forces of the elements of nature, the administrators of the currents thereof; and can therefore never act beyond and independently of their own particular currents. In a sense, therefore, they are irresponsible for the action of a current as a whole, though responsible for the part thereof in which they immediately act. Therefore also they are at the same time subject to the general current of the force, wherein they live, move, and have their being; though superior to the immediate and particular part of it which they direct.
Such races, superior to man in intuition, and magical powers; inferior to him in other ways; superior to him in their power in a particular current of an element; inferior to him in only partaking of the nature of that one element; are of necessity to be found constantly recurring in all the mythologies of antiquity. The dwarfs and elves of the Scandinavians; the nymphs, hamadryads, and nature spirits of the Greeks; the fairies good and bad of the legends dear to our childish days; the host of mermaids, satyrs, fauns, sylphs, and fays; the forces intended to be attracted and propitiated by the fetishes of the Negro race; are for the most part no other thing than the ill-understood manifestations of this great class, the elementals.
Among these, some, as I have before observed, are good; such are the salamanders, undines, sylphs, and gnomes, of the Rosicrucian philosophy; many are frightfully malignant, delighting in every kind of evil, and might easily be mistaken for devils by the uninitiated, save that their power is less; a great proportion are neither good nor evil, irrationally working either; just as a monkey or a parrot might act; in fact such closely resemble animals in their nature, and especially combinations of animals, in which forms distorted and mingled, would lie their symbolic manifestation.
Another very large class, would not act irrationally in this manner; but with intent, only always following the predominant force either good or evil in their then entourage; a spirit of this kind, for example, attracted into an assembly of good persons would endeavour to excite their ideas towards good; attracted among evil-minded persons would incite them mentally to crime. Among how many criminals is not their only excuse that "they thought they kept hearing something telling them to commit the crime"!
Yet these suggestions would not always arise from elementals alone, but frequently from the depraved astral remnants of deceased evil persons. Devils, on the other hand, are far more powerful than elementals, but their action for evil is parallel to that of the good angels for good; and their malignancy is far more terrible than that of the evil elementals, for not being, like them, subjected to the limits of a certain current, their sphere of operation extends over a far greater area; while the evil they commit is never irrational or mechanical, but worked with full consciousness and intent.
I do not agree entirely with the manner of behaviour, advised by Abraham towards the spirits; on the contrary, the true initiates have always maintained that the very greatest courtesy should be manifested by the exorciser, and that it is only when they are obstinate and recalcitrant that severer measures should be resorted to; and that even with the devils we should not reproach them for their condition ; seeing that a contrary line of action is certain to lead the magician into error.
But, perhaps, Abraham has rather intended to warn Lamech against the danger of yielding to them in an exorcism even in the slightest degree. The word "demon" is evidently employed in this work almost as a synonym of devil; but, as most educated people are aware, it is derived from the Greek "daimon," which anciently simply meant any spirit, good or bad.
A work filled with suggestive magical references is the well-known Arabian Nights, and it is interesting to notice the number of directions in the third book of this work for producing similar effects to those there celebrated. For example, the ninth chapter of the third book gives the symbols to be employed for changing human beings into animals, one of the commonest incidents in the Arabian Nights, as in the story of the "first old man and the ind," that of the "three calendars and the five ladies of Bagdad," that of "Beder and Giauhare," etc.
Again these chapters will recall to many of my readers the extraordinary magical effects which Faust is said to have produced; who, by the way, as I have before remarked, was in all probability contemporary with Abraham the Jew. But the mode of their production as given in this work is not the black magic of pact and devil worship, against which our author so constantly inveighs, but instead a system of Qabalistic magic, similar to that of the Key of Solomon the King and the Clavicles of Rabbi Solomon, though differing in the circumstance of the prior invocation of the guardian angel once for all, while in the works I have just mentioned the angels are invoked in each evocation by means of the magical circle.
Such works as these, then, and their like, it could not be the intention of Abraham to decry, seeing that like his system they are founded on the secret knowledge of the Qabalah; as this in its turn was derived from that mighty scheme of ancient wisdom, the initiated magic of Egypt. For to any deep student at the same time of the Qabalah and of modern Egyptology, the root and origin of the former is evidently to be sought in that country of mysteries, the home of the gods whose symbols and classification formed so conspicuous a part of the sacred rites; and from which even to the present day, so many recipes of magic have descended.
For we must make a very careful distinction between the really ancient Egyptian magic, and the Arabian ideas and traditions prevailing in Egypt in recent times. I think it is the learned Lenormant who points out in his work on Chaldean magic, that the great difference between this and the Egyptian was that the magician of the former school indeed invoked the spirits, but that the latter allied himself with and took upon himself the characters and names of the gods to command the spirits by, in his exorcism; which latter mode of working would not only imply on his part a critical knowledge of the nature and power of the gods; but also the affirmation of his reliance upon them, and his appeal to them for aid to control the forces evoked; in other words, the most profound system of white magic which it is possible to conceive.
The next point worthy of notice is what Abraham urges regarding the preferability of employing one's mother tongue both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. While fully admitting the necessity of this, I yet wish to state some reasons in favour of the employment of a language other than one's own.
Introduction by S. L. Mac Gregor Mathers.
Chief, and first, that it aids the mind to conceive the higher aspect of the operation; when a different language and one looked upon as sacred is employed, and the phrases in which do not therefore suggest matters of ordinary life. Also that the farther a magical operation is removed from the commonplace, the better. But I perfectly agree with Abraham, that it is before all things imperative that the operator should thoroughly comprehend the import of his prayer or conjuration. Furthermore the words in these ancient languages imply "formulas of correspondences" with more ease than those of the modern ones.
Pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator can really attract that force to them, they are nothing but so many dead, and to him worthless, diagrams. But used by the initiate who fully comprehends their meaning, they become to him a powerful protection and aid, seconding and focussing the workings of his will.
At the risk of repeating what I have elsewhere said, I must caution the occult student against forming a mistaken judgment from what Abraham the Jew says regarding the use of magic circles and of licensing the spirits to depart. It is true that in the convocation of the spirits as laid down by him, it is not necessary to form a magic circle for defence and protection; but why? Therefore also the licensing to depart may be to a great extent dispensed with because the spirits cannot break into the consecrated limit of the periphery of the walls of the house.
But let the worker of ordinary evocations be assured that were this not so, and the convocation was performed in an unconsecrated place, without any magical circle having been traced for defence, the invocation to visible appearance of such fearful potencies as Amaymon, Egyn, and Beelzebub, would probably result in the death of the exorcist on the spot; such death presenting the symptoms of one arising from epilepsy, apoplexy, or strangulation, varying with the conditions obtaining at the time.
Also the circle having been once formed, let the evocator guard carefully against either passing, or stooping , or leaning beyond, its limits during the progress of the exorcism, before the license to depart has been given. Because that, even apart from other causes, the whole object and effect of the circle working, is to create abnormal atmospheric conditions, by exciting a different status of force within the circle to that which exists without it; so that even without any malignant occult action of the spirits, the sudden and unprepared change of atmosphere will seriously affect the exorciser in the intensely strained state of nervous tension he will then be in.
Also the license to depart should not be omitted, because the evil forces will be only too glad to revenge themselves on the operator for having disturbed them, should he incautiously quit the circle without having previously sent them away, and if necessary even forced them to go by contrary conjurations. I do not share Abraham's opinion as to the necessity of withholding the operation of this Sacred Magic from a prince or potentate. Every great system of occultism has its own occult guards, who will know how to avenge mistaken tampering therewith.
At the risk of repeating myself I will once more earnestly caution the student against the dangerous automatic nature of certain of the magical squares of the third book; for, if left carelessly about, they are very liable to obsess sensitive persons, children, or even animals. Abraham's remarks concerning the errors of astrology in the common sense, and of the attribution of the planetary hours are worthy of careful note. Yet I have found the ordinary attribution of the planetary hours effective to an extent.
In all cases where there is anything difficult or obscure in the text, I have added copious explanatory notes; so many indeed as to form a species of commentary in parts. Especially have those on the names of the spirits cost me incredible labour, from the difficulty of identifying their root-forms. The same may be said of those on the symbols of the third book. Wherever I have employed parentheses in the actual text, they shew certain words or phrases supplied to make the meaning clearer.
In conclusion I will only say that I have written this explanatory introduction purely and solely as a help to genuine occult students; and that for the opinion of the ordinary literary critic who neither understands nor believes in occultism, I care nothing. Hebrew and Chaldee Alphabet. Num- ber. Sound or Power.
Hebrew and Chaldee Letters. Numerical Value. How ex- pressed in this work by Roman letters. Hebrew Name of Letter. Signification of Name. Note: - It is to be remembered that in Hebrew the vowels are supplied by certain points and marks added to the letters; and that the transliteration into Roman letters given in the fifth column of this table is not intended to give the full power of the Hebrew letters; which is shewn in column two.
Employment of a child-clairvoyant by Cagliostro. On his trial at Rome in , and at Zurich in , he was accused of "having practised all kinds of impositions; of gold making, and of possessing the secret of prolonging life; of teaching Cabalistic arts; of summoning and exorcising spirits; of having actually foretold future things especially in small and secret assemblies, and chiefly by means of a little boy whom he took aside with him into a separate room, in order to fit him for divining.
He then instructed the boy to look into the vessel of water, and so commenced his conjurations; he next laid his hand on the head of the child, and in this position addressed a prayer to God for a successful issue of the experiment. The child now became clairvoyant, and said at first that he saw something white; then that he saw visions, an angel, etc. Cagliostro is also said at Milan to have availed himself of the services of an orphan maiden of marriageable age as clairvoyant. It will be remarked that this modus operandi differs strongly from that employed by the mesmerists and hypnotists of today with their clairvoyants.
For here the whole force of the operator was concentrated on a magical ritual of evocation, the hand being merely laid on the child's head to form a link; and it in no way appears that the child was reduced to the miserable condition of automatic trance now practised, and which a really advanced occultist would be the first to condemn, as knowing its dangers.
On the other hand, there seems to be a distinct similarity between Cagliostro's method, and the system of oriental divination called the Mendal, to which I have previously referred. Examples of other methods of angelic evocation. For the benefit of the occult student I here give two other systems of angelic evocation. The first is taken from that part of the book called Barrett's Magus , which is entitled "the Key to Ceremonial Magic". The second is copied from my Key of Solomon the King. From The Perfection and Key of. The words omitted by Mathers' ellipsis are "the Cabala or". Barrett's work is nothing more than a plagiary of Agrippa's Three Books of Occult Philosophy , the so-called Fourth Book of Agrippa , de Abano's Heptameron , and a few other texts somewhat abridged , all of which appeared together in Agrippa's Opera Lyon, ?
The section quoted by Mathers is from the Fourth Book. It is amazing to me that Mathers did not recognize this fact. Whoever therefore would call any good spirit to speak or appear in sight, he must particularly observe two things; one whereof is about the disposition of the invocant, the other concerning those things which are outwardly to be adhibited to the invocation for the conformity of the spirit to be called.
Now the number of days of fasting and preparation is commonly one month, i. Now, in the Cabala, we generally prepare ourselves forty days before. This place must first of all be exorcised and consecrated; and let there be a table or altar placed therein, covered with a clean white linen cloth, and set towards the east: and on each side thereof place two consecrated wax-lights burning, the flame thereof ought not to go out all these days.
In the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. You shall also have in readiness a precious perfume and a pure anointing oil. And let them both be kept consecrated. Then set a censer on the head of the altar, wherein you shall kindle the holy fire , and make a precious perfume every day that you pray.
You shall likewise have a veil made of pure white linen on which must be wrote in a gilt lamen, the name Tetragrammaton ; all which things are to be consecrated and sanctified in order. But you must not go into this holy place till it be first washed and covered with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed.
O Lord, by thy name we have called them, suffer them to administer unto us. And in the centre of the lamen draw a hexagon 7 or character of six corners; in the middle thereof write the name and character of the star, or of the spirit his governor, to whom the good spirit that is to be called is subject. And about this character let there be placed so many characters of five corners, or pentacles, 8 as the spirits we would call together at once.
But if we should call only one, nevertheless there must be made four pentagons, wherein the name of the spirit or spirits with their characters are to be written. Now this lamen ought to be composed when the Moon is in her increase, on those days and hours which agree to the spirit; and if we take a fortunate planet therewith, it will be the better for the producing the effect; which table or lamen being rightly made in the manner we have fully described, must be consecrated according to the rules above delivered.
Probably an error for "hexagram" or "hexangle". Probably an error for "pentagrams" or "pentangles". Psalm cix. Then make a fumigation, and deprecate the angels by the said divine names, that they will appear unto you, and reveal or discover that which you so earnestly desire; and do this continually for six days washed, and fasting. On the seventh day being washed and fasting, enter the circle, perfume it, and anoint thyself with holy oil upon the forehead, eyes, and in the palms of both hands, and upon the feet; then with bended knees, say the Psalm aforesaid, with divine and angelical names.
Which being said, arise, and walk round the circle from east to west , until thou shalt be wearied with a giddiness of thy head and brain, then straightway fall down in the circle, where thou mayest rest, and thou wilt be wrapped up in an ecstasy; and a spirit will appear and inform thee of all things necessary to be known. We must observe also, that in the circle there ought to be four holy candles burning at the four parts of the World, which ought not to want light for the space of a week. It is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name Tetragrammaton , in the manner we have before mentioned.
Published by G. Redway, London, So as to make a species of small tabernacle around the altar. Repeat the same ceremony for seven days, beginning with Saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe thyself with thy vestments, kindle the lamp, and repeat upon thy knees the aforesaid prayer, 'Adonai, Elohim,' etc.
But I advise thee to undertake nothing unclean or impure, for then thy importunity, far from attracting them will only serve to chase them from thee; and it will be thereafter exceedingly difficult for thee to attract them for use for pure ends. Although this first book serveth rather for prologue than for the actual rules to acquire this divine and Sacred Magic; nevertheless, O!
Lamech, my son, thou wilt therein find certain examples and other matters 1 which will be nonetheless useful and profitable unto thee than the precepts and dogmas which I shall give thee in the second and third books. Wherefore thou shalt not neglect the study of this first book, which shall serve thee for an introduction 2 unto the veritable and Sacred Magic, and unto the practice of that which I, Abraham, the son of Simon, have learned, in part from my father, and in part also from other wise and faithful men, and which I have found true and real, having submitted it unto proof and experiment.
And having written this with mine own hand, I have placed it within this casket, and locked it up, as a most precious treasure; in order that when thou hast arrived at a proper age thou mayest be able to admire, to consider, and to enjoy the marvels of the Lord; as well as thine elder brother Joseph, who, as the first-born, hath received from me the holy tradition of the Qabalah. Des exemples et des circonstances. I consider this a truer orthography of the word than the usual rendering of "Cabala".
Lamech, if thou wishest to know the reason wherefore I give unto thee this book, it is that if thou considerest thy condition, which is that of being a last-born son, thou shalt know wherefore it appertaineth unto thee; and I should commit a great error should I deprive thee of that grace which God hath given unto me with so much profusion and liberality. I will then make every effort to avoid and to fly prolixity of words in this first book; having alone in view the ancientness of this venerable and indubitable science.
And seeing that truth hath no need of enlightenment and of exposition, she being simple and right; be thou only obedient unto all that I shall say unto thee, contenting thyself with the simplicity thereof, be thou good and upright, 1 and thou shalt acquire more wealth than I could know how to promise unto thee. May the Only and Most Holy God grant unto all, the grace necessary to be able to comprehend and penetrate the high mysteries of the Qabalah and of the Law; but they should content themselves with that which the Lord accordeth unto them; seeing that if against his divine will they wish to fly yet higher, even as did Lucifer, this will but procure for them a most shameful and fatal fall.
Wherefore it is necessary to be extremely prudent, and to consider the intention which I have had in describing this method of operation; because in consideration of thy great youth I attempt no other thing but to excite thee unto the research of this Sacred Magic. But the manner of acquiring the same will come later, in all its perfection, and in its proper time; for it will be taught thee by better masters than I, that is to say, by those same holy angels of God.
No man is born into the world a master, and for that reason are we obliged to learn. He who applieth himself thereunto, and studieth, learneth; and a man can have no more shameful and evil title 2 than that of being an ignorant person. This is identical with the oriental doctrine that ignorance is itself evil and unhappiness. Therfore do I confess, that I, even I also, am not born a master; neither have I invented this science of my own proper genius; but I have learned it from others in the manner which I will hereafter tell thee, and in truth.
My father, Simon, shortly before his death, gave me certain signs and instructions concerning the way in which it is necessary to acquire the holy Qabalah; but it is however true that he did not enter into the holy mystery by the true path, and I could not know how to understand the same sufficiently and perfectly as reason demanded. My father was always contented and satisfied with such a method of understanding the same, and he sought out no further the veritable science and magical art, which I undertake to teach thee and to expound unto thee.
After his death, finding myself twenty years of age, I had a very great passion to understand the true mysteries of the Lord; but of mine own strength I could not arrive at the end which I intended to attain. I learned that at Mayence there was a Rabbi who was a notable sage, and the report went that he possessed in full the divine wisdom. The great desire which I had to study induced me to go to seek him in order to learn from him.
But this man also had not received from the Lord the gift, and a perfect grace; because, although he forced himself to manifest unto me certain deep mysteries of the holy Qabalah, he by no means arrived at the goal; and in his magic he did not in any way make use of the wisdom of the Lord, but instead availed himself of certain arts and superstitions of infidel and idolatrous nations, in part derived from the Egyptians, 1 together with images of the Medes and of the Persians, with herbs of the Arabians, together with the power of the stars and constellations; and, finally, he had drawn from every people and nation, and even from the Christians, some diabolical art.
And in everything the spirits blinded him to such an extent, even while obeying him in some ridiculous and inconsequent matter, that he actually believed that his blindness and error were the veritable magic, and he therefore pushed no further his research into the true and Sacred Magic. I also learned his extravagant experiments, and for ten years did I remain buried in so great an error, until that after the ten years I arrived in Egypt at the house of an ancient sage who was called Abramelim 2 , who put me into the true path as I will declare it unto thee hereafter, and he gave me better instruction and doctrine than all the others; but this particular grace was granted me by the almighty Father of all mercy, that is to say, almighty God, who little by little illuminated mine understanding and opened mine eyes to see and admire, to contemplate, and search out his divine wisdom, in such a manner that it became possible unto me to further and further understand and comprehend the sacred mystery by which I entered into the knowledge of the holy angels, enjoying their sight and their sacred conversation, from whom 3 at length I received afterwards the foundation of the Veritable Magic, and how to command and dominate the evil spirits.
So that by way of conclusion unto this chapter I cannot say that I have otherwise received the true instruction save from Abramelim 4 and the true and incorruptible magic save from the holy angels of God. Yet the true Qabalah is undoubtedly derived from the Egyptian and Eastern wisdom. This name is spelt "Abramelin" in some places and "Abramelim" in others. I have consequently carefully in all cases put the orthography as it there occurs in the MS. D: Abramelins. MSO: Abra Malim. I have already said in the preceding chapter that shortly after the death of my father, I attached myself unto the research of the true wisdom, and of the mystery of the Lord.
Now in this chapter I will briefly mention the places and countries by which I have passed in order to endeavour to learn those things which are good. And I do this in order that it may serve thee for a rule and example not to waste thy youth in petty and useless pursuits, like little girls sitting round the fireplace. For there is nothing more deplorable and more unworthy in a man than to find himself ignorant in all circumstances.
He who worketh and travelleth learneth much; and he who knoweth not how to conduct and govern himself when far from his native land, will know still less in his own house how to do so. I dwelt then, after the death of my father, for four years with my brothers and sisters, and I studied with care how to put to a profitable use what my father had left me after his death; and seeing that my means were insufficient to counterbalance the expenses which I was compelled to be at, after having set in order all my affairs and business as well as my strength permitted; I set out, and I went into Vormatia 1 to Mayence, in order to find there a very aged Rabbi named Moses, in the hope that I had found in him that which I sought.
As I have said in the preceding chapter, his science had no foundation such as that of the true divine wisdom. I remained with him for four years, miserably wasting all that time there, and persuading myself that I had learned all that I wished to know, 2 and I was only thinking of returning to my paternal home, when I casually met a young man of our sect, named Samuel, a native of Bohemia, whose manners and mode of life showed me that he wished to live, walk, and die in the way of the Lord and in his holy Law; and I contracted so strong a bond of friendship with him that I showed him all my feelings and intentions.
As he had resolved to make a journey to Constantinople, in order to there join a brother of his father, and thence to pass into the Holy Land wherein our forefathers had dwelt, and from the which for our very great errors and misdeeds we had been chased and cast forth by God. He 3 having so willed it, the moment that he 4 had made me acquainted with his design, I felt an extraordinary desire to accompany him in his journey, and I believe that almighty God wished by this means to awaken me, for I could take no rest until the moment that we mutually and reciprocally passed our word to each other and swore to make the voyage together.
In the previous chapter he says that he remained in this path of study for ten years. On the 13th day of February, in the year , we commenced our journey, passing through Germany, Bohemia, Austria, and thence by Hungary and Greece unto Constantinople, where we remained two years, and I should never have quitted it, had not death taken Samuel from me at length through a sudden illness. Finding myself alone, a fresh desire for travel seized me, and so much was my heart given thereto, that I kept wandering from one place to another, until at length I arrived in Egypt, where constantly travelling for the space of four years in one direction and another, the more I practised the experiments of the magic of Rabbin Moses, the less did it please me.
I pursued my voyage towards our ancient country, where I fixed my residence for a year, and neither saw nor heard of any other thing but misery, calamity, and unhappiness. After this period of time, I there found a Christian who also was travelling in order to find that which I was seeking also myself. Having made an agreement together, we resolved to go into the desert parts of Arabia for the search for that which we ardently desired; feeling sure that, as we had been told, there were in those places many just and very learned men, who dwelt there in order to be able to study without any hindrance, and to devote themselves unto that art for which we ourselves were seeking; but as we there found nothing equivalent to the trouble we had taken, or which was worthy of our attention, there came into my head the extravagant idea to advance no farther, but to return to my own home.
I communicated my intention to my companion, but he for his part wished to follow out his enterprise and seek his good fortune; so I prepared to return. I had, however, taken the resolution of returning to my home on quitting Arabia Deserta by way of Palestine, and so into Egypt; and I was six months on the way. I at length arrived at a little town called Arachi, situated on the bank of the Nile, where I lodged with an old Jew named Aaron, where indeed I had already lodged before in my journey; and I communicated unto him my sentiments. He asked me how I had succeeded, and whether I had found that which I wished.
I answered mournfully that I had done absolutely nothing, and I made him an exact recital of the labours and troubles which I had undergone, and my recital was accompanied by my tears which I could not help shedding in abundance, so that I attracted the compassion of the old man, and he began to try to comfort me by telling me that during my journey he had heard say that in a desert place not far from the aforesaid town of Arachi dwelt a very learned and pious man whose name was Abramelino, 1 and he 2 exhorted me that as I had already done so much, not to fail to visit him, that perhaps the most merciful God might regard me with pity, and grant me that which I righteously wished for.
It seemed to me as though I was listening to a voice, not human but celestial, and I felt a joy in mine heart such as I could not express; and I had neither rest nor intermission until Aaron found me a man who conducted me to the nearest route, by which walking upon fine sand during the space of three days and a half without seeing any human habitation I at length arrived at the foot of a hill of no great height, and which was entirely surrounded by trees. My guide then said, "In this small wood dwelleth the man whom you seek;" and having showed me the direction to take he wished to accompany me no further, and having taken his leave of me he returned home by the same route by which we had come, together with his mule which had served to carry our food.
Finding myself in this situation I could think of no other thing to do than to submit myself to the help of the divine providence by invoking his very holy name, who then granted unto me his most holy grace, for in turning my eyes in the aforementioned direction, I beheld coming towards me a venerable aged man, who saluted me in the Chaldean language in a loving manner, inviting me to go with him into his habitation; the which courtesy I accepted with an extreme pleasure, realising in that moment how great is the providence of the Lord.
The good old man was very courteous to me and treated me very kindly, and during an infinitude of days he never spake unto me of any other matter than of the fear of God, exhorting me to lead ever a well-regulated life, and from time to time warned me of certain errors which man commits through human frailty, and, further, he made me understand that he detested the acquisition of riches and goods which we were constantly employed in gaining in our towns through so severe usury exacted from, and harm wrought to, our neighbour. He required from me a very solemn and precise promise to change my manner of life, and to live not according to our false dogmas, but in the way and law of the Lord.
The which promise I having ever after inviolably observed, and being later on again among my relatives and other Jews, I passed among them for a wicked and foolish man; but I said in myself, "Let the will of God be done, and let not respect of persons turn us aside from the right path, seeing that man is a deceiver". Thus spelt here. Aaron the Jew. The aforesaid Abramelin, knowing the ardent desire which I had to learn, he gave me two manuscript books, very similar in form unto these which I now bequeath unto thee, O Lamech, my son; but very obscure: and he told me to copy them for myself with care, which I did, and carefully examined both the one and the other.
And he asked me if I had any money, I answered unto him "Yes". And he ordered me to fast for three days, that is to say, the Wednesday, Thursday, and Friday following; contenting myself with only a single repast in the day, wherein was to be neither blood nor dead things; 4 also he commanded me to make this commencement with exactness, and not to fail in the least thing, for in order to operate well it is very necessary to begin well, and he instructed me to repeat all the seven 5 Psalms of David one single time in these three days; and not to do or practise any servile operation.
The day being come he set out, and took with him the money which I had given him. I faithfully obeyed him, executing from point to point that which he had ordered me to do. His return was fifteen days later, and being at last arrived he ordered me the day following which was a Tuesday , before the rising of the Sun, to make with great humility and devotion a general confession of all my life unto the Lord, with a true and firm proposal and resolution to serve and fear him otherwise than I had done in the past, and to wish to live and die in his most holy law, and in obedience unto him.
I performed my confession with all the attention and exactitude necessary. It lasted until the going down of the Sun; and the day following I presented myself unto Abramelin, who with a smiling countenance said unto me, "It is thus I would ever have you". He then conducted me into his own apartment where I took the two little manuscripts which I had copied; and he asked of me whether truly, and without fear, I wished for the divine science and for the True Magic.
I answered unto him that it was the only end and unique motive which had induced me to undertake a so long and troublesome voyage, with the view of receiving this special grace from the Lord. Thou shalt in no way use this sacred science to offend the great God, and to work ill unto thy neighbour; thou shalt communicate it unto no living person whom thou dost not thoroughly know by long practice and conversation, examining well whether such a person really intendeth to work for the good or for the evil.
And if thou shalt wish to grant it unto him, thou shalt well observe and punctually, the same fashion and manner, which I have made use of with thee. And if thou doest otherwise, he who shall receive it shall draw no fruit therefrom. Keep thyself as thou wouldst from a serpent from selling this science, and from making merchandise of it; because the grace of the Lord is given unto us free and gratis, and we ought in no wise to sell the same.
This veritable science shall remain in thee and thy generation for the space of seventy-two 6 years, and will not remain longer in our Sect. Let not thy curiosity push thee on to understand the cause of this, but figure to thyself that we are so good 7 that our sect hath become insupportable not only to the whole human race, but even to God himself! D: zehn Goldgulden.
Gewicht ca. The Qabalistical reader will at once remark the symbolism of the numbers "ten" and "seventy-two" the first being the number of the Sephiroth, and the second that of the Schemahamphorasch. But as many readers may be ignorant of the meaning and reference of these terms I will briefly explain them. The ten Sephiroth are the most abstract ideas and conceptions of the ten numbers of the ordinary decimal scale, and are employed in the Qabalah as an ideal means of explaining the different emanations or attributes of the Deity.
It was thus that Pythagoras employed the abstract ideas of numbers as a means of metaphysical instruction. There are in the book of Exodus three verses in the fourteenth chapter, describing the pillars of fire and of cloud forming a defence unto the children of Israel against the Egyptians. Each of these three verses consists in the Hebrew of seventy-two letters, and by writing them in a certain manner one above another, seventy-two columns of three letters each are obtained; each column is then treated as a name of three letters, and the explanation of these is sought for in certain verses of the Psalms which contain these names; and these latter would be the verses of the Psalms alluded to in the text, which the seventy-two poor persons were told to recite.
This would not necessarily exclude eggs or milk. So in the MS. Note again the number of seventy-two. This is evidently said ironically. I avow that these two books 8 were so exactly written, that thou, O Lamech my son, mayest see them after my death, and thou shalt thus recognise how much respect I have for thee. Being thoroughly instructed, I took leave of him, and having received his paternal blessing; a symbol which is not only in use among the Christians, but which was also the custom with our forefathers; I also departed, and I took the route to Constantinople, whither having arrived I fell sick, and my malady lasted for the space of two months; but the Lord in his mercy delivered me therefrom, so that I soon regained my strength, and finding a vessel ready to depart for Venice I embarked thereon, and I arrived there, and having rested some days I set out to go unto Trieste, where having landed, I took the road through the country of Dalmatia, and arrived at length at my paternal home, where I lived among my relatives and my brothers.
He probably means the copies he himself had been ordered by Abramelin to make, and not the originals. It is not sufficient to travel and journey abroad and see many lands, if one does not draw some useful experience therefrom. Wherefore, in order to show unto thee a good example, I will in this chapter speak of the mysteries 1 of this art which I discovered in one way and another while travelling in the world, and also of the measure and understanding of their various sciences; while, in the sixth chapter following, I will recount the things which I have learned and seen with some among them, and whether in actual practice I found them true or false.
I have already before told you that my first master had been the Rabbin Moses at Mayence, who was indeed a good man, but entirely ignorant of the true mystery and of the veritable magic. He only devoted himself to certain superstitious secrets which he had collected from various infidels, and which were full of the nonsense and foolishness of pagans and idolaters; to such an extent that the good angels and holy spirits judged him unworthy of their visits and conversation; and the evil spirits mocked him to a ridiculous extent.
At times, indeed, they spake to him voluntarily and by caprice, and obeyed him in matters vile, profane, and of no account, in order the better to entrap, deceive and hinder him from searching further for the true and certain foundation of this great science. At Argentine I found a Christian called James, who was reputed as a learned and very skilful man; but his art was the art of the juggler, or cup-and-balls player; and not that of the magician. In the town of Prague I found a wicked man named Antony, aged twenty-five years, who in truth showed me wonderful and supernatural things, but may God preserve us from falling into so great an error, for the infamous wretch avowed to me that he had made a pact with the demon, and had given himself over to him in body and in soul, and that he had renounced God and all the saints; while, on the other hand, the deceitful Leviathan had promised him forty years of life to do his pleasure.
He made every effort, as he was obliged to by the pact, to persuade me and drag me to the precipice of the same error and misery; but at first I kept myself apart from him, and at last I took flight. Unto this day do they sing in the streets of the terrible end which befel him, may the Lord God of his mercy preserve us from such a misfortune. This should serve us as a mirror of warning to keep far from us all evil undertakings and pernicious curiosity. In Austria I found an infinitude, but all were either ignorant, or like unto the Bohemians. In the Kingdom of Hungary I found but persons knowing neither God nor Devil, and who were worse than the beasts.
In Greece I found many wise and prudent men, but, however, all of them were infidels, among whom there were three who principally dwelt in desert places, who showed unto me great things, such as how to raise tempests in a moment, how to make the Sun appear in the night, how to stop the course of rivers, and how to make night appear at midday, the whole by the power of their enchantments, and by applying superstitious ceremonies.
Judar walks up to Hakuryruu and says that everything was going as planned and that even the old geezers were on his side. Hakuryuu comments that Judar has it easy as a Magi and he could just float away whenever he pleased, which Judar replied with a snarky retort saying he went to check on the situation in the streets in his steed.
He says that Hakuryuu should be happy that since he is the legitimate successor, and everyone says he should be the emperor, although he does add that half of the soldiers ran away from the castle because they were under Kouen's rule.
Judar lightly reprimands Hakuryuu for using his Metal Vessel to control the Al-Thamen members and noting that no one really believed or followed him and under their own free will; adding that he actually had an idle curiosity in him after all. As Hakuryuu orders Judar to give him power as a Magi, Judar happily complies saying that he will do as he commands as long as he was determined enough and would grant his wish. In a flashback, Judar is seen taking Hakuryuu to Belial's dungeon to help him conquer it, saying that since he was a Magi, he could feel that Belial was special and he was going to give the dungeon to Hakuryuu as he wished.
Before entering, Hakuryuu asks Judar why he was so interested in him, Judar responds it was because Hakuryuu was the only one who has the exact same thing as him. Upon entering the dungeon, Judar calls to Hakuryuu and when the prince tells him he sees the Kou palace, Judar dismisses his view and claimed he saw a deserted village in a mountain recess. The two begin to argue about their different visions until they notice that this was the work of Belial.
Judar states he doesn't really know what kind of Djinn Belial was but says the color of the rukh were the same as Zagan's. In Judar's vision, he is standing next to an illusion of Aladdin, watching a village getting burned by incoming lava. Aladdin calls him an unlucky person, saying that even though he did many bad things, it wasn't his fault because Al-Thamen was the one who kidnapped him. Judar claimed he killed a lot of people, like when he went to Parthevia to break down Sindria which had just been created.
Aladdin tells him he can cut ties with Al-Thamen, to choose his own king as Magi and create a proper kingdom like he always wanted, to which Judar replied he was "wrong" and received a gash across his stomach. He pauses, telling Aladdin he was right, seemingly extending for his hand, but stabbing him with magic.
He tells him to stop messing with him and begins to change. He tells him that he may have wanted to become friends in the past, but asks about the "other one" inside of him; telling the Djinn that the voice doesn't agree with what it was showing them. Judar then tells Aladdin that he understands what he is telling him, to cut ties with Al-Thamen, but says that a voice inside of him just won't forgive them so easily and asks why should he forgive them.
He angrily says that he couldn't forgive them for taking away his parents, taking over his life without his consent and laments why it couldn't have happened to the other Magi's, Scheherazade or Yunan; asking why it had to be him. As Hakuryuu stands against his illusions, the two say that if the world rejects them as they are, they would destroy this world, and create it anew, causing Hakuryuu to fall into depravity.
Judar goes up to Hakuryuu and asks him how he wants to live from here on out, demanding an answer, and is satisfied when Hakuryuu slices up the illusion of his sister and Morgiana. The two descend to Belial; when the Djinn said he will not give his metal vessel to Hakuryuu, Judar forces him to submit to his king, his anger materializing and turning into a new staff.
The Magician's Land
To the Djinn's horror, Judar also had a third eye appear on his forehead, which the Djinn stated felt like Ilah itself. After conquering Belial, Judar happily tells Hakuryuu that he will make him his king and says they should hurry and kill Gyokuen Ren as he warps them out of the dungeon. After teleporting out of Belial's Dungeon, Judar locates Hakuryuu, commenting on how they weren't too far from each other.
Judar asks Hakuryuu if they should attack Gyokuen, Hakuyruu receiving a new Djinn metal vessel and himself, obtaining the Medium's Black Rukh. Hakuryuu turns down his proposal, questioning him on his methods of taking down Al thamen, Judar comments on how Gyokuen and her subordinates are strong, stating they wouldn't be able to kill them unless they destroyed their real bodies, he continues to explain how Al thamen constantly exchange Rukh and information around the world, and how they are possibly being spied on.
At that moment, Hakuryuu proceeds to take down two Al thamen subordinates with his Zagan metal vessel, stating they have to hone their new powers for the coming revolution. As they arrive at a supply base in the Kou Empire territory, Judar mocks Hakuryuu for his choosing such a simple base of operations.
Judar then watches as Hakuryuu informs the soldiers at their post, that they will take the base and use it to attack the "thieves" who took the Kou Empire from him, using their strength. The soldiers question who the thieves are, Hakuryuu states they will attack Gyokuen Ren and her magician subordinates, as well as the general commander of the western subjugation army, Kouen Ren.
Judar comments on how the soldiers are loyal to Kouen, stating that they would possibly hate Hakuryuu for even suggesting to attack their leader. Judar watches as a captain who served under Kouen, explain how Kouen fought with Emperor Hakutoku and the previous crown princes, Hakuyuu and Hakuren, also stating how Kouen, on his own, succeeded the will of those three, to unite the world. Hakuryuu questions the captain, stating that Kouen let his brothers die, despite already having Metal vessels. The captain angrily responds, stating the fire happened while Kouen was returning from the Phenex Dungeon, and shouts why Hakuryuu cant understand how much Kouen regrets what happened that day, Judar smiles and watches as Hakuryuu activates his metal vessel, Belial, showing the soldiers illusions of Kouen slaughtering the Emperor Hakutoku and the crown princes.
Judar comments on how nasty the metal vessel is while the soldiers shout that Kouen Ren is a usurper. Two days later, Judar watches as Hakuryuu uses both Zagan and Belial to alter the minds of the soldiers, Judar states that Hakuryuu can enjoy himself, commenting how he erected a special barrier from Magnostadt, capable of containing Rukh. Hakuryuu questions where he learned it, Judar states that he got it from the Black Rukh from Magnostadt and Mogamet's memories, getting more information to become more powerful. Hakuryuu proceeds to use Belial and Zagan together to alter the minds of their captured soldiers, forcing them to use their full strength and concentrate their hatred on Kouen and Gyokuen, creating an army of over Kouen's Djinn, Phenex appears, stating she is mediating Hakuryuu's bloodlust and restricting his body and nerves.
Judar watches Hakuryuu stab his leg with his sword, cursing and screaming that Kouen won't stop him. Judar tells Hakuryuu that he's heading to Rakushou to prepare for the upcoming battle and departs. Judar teleports Hakuryuu and his brainwashed army to the capital of Rakushou, Surprising the capital as his army flies through on Zagan's microscopic monsters, Judar then activates his Long range Clairvoyance magic, showing everyone within view the memories stored in Hakuryuu's rukh, Hakuryuu shouts to the capital, stating he is going to kill the traitor, Gyokuen Ren, cut down anyone who stands in his way and welcome those who wish to join him on his vengeance, Judar watches and smiles while Hakuryuu raise his sword and shout that he was the legitimate king, signalling his army to attack the capital.
Somewhere in the distant space, Judar is seen rejuvenated and confused, sitting cross-legged inside his Borg while he ruminates the strange dream he had. He remembers losing consciousness after Aladdin's magic kept pushing him away from the earth, but recalls that he had blacked out after that. Judar remembers his dream where Ugo was restoring him back to life and where he'd seen "the stupid face of that giant somewhere". He complains about wanting to go back and wonders aloud what Hakuryuu was doing. He comments he wasn't stupid enough to stop fighting the war he created just because he had died, glumly saying that he was having so much fun, with the images of Aladdin Gyokuen and Hakuryuu appearing.
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Protected by his Borg, Judar runs headfirst into land and is exalted at finally stopping, gloating that he wasn't finished yet. His celebration was cut short as he looked around wondering where he was and then a monster appeared from the ground and roared.
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Judar noted that it looked like a dungeon beast, but he'd never seen one like that before, concluding that it was a pain in the ass, he decided to destroy it using Thag Al Salos. However, all he was able to produce was a small icicle, and after repeated attempts, he only got the same results. His face drops as he realizes his magic suddenly got weaker, although he doesn't know why and tries to tell the monster to go away as it leers at him with a hungry face.
Realizing that Judar couldn't fight back, the creature continues its assault as Judar runs away screaming. He was embarrassed as he ran away; he admitted that he was weak if he couldn't use his magic since he had never beaten Hakuei in arm-wrestling and he was even slower than Kougyoku at running. As the creature caught him, Judar yells at it to stop and another small creature protected him. Judar asked who the Alibaba was to which it responded asking if Judar was actually there. Equally surprised, he asks the creature who it was and it calmly says: "Alibaba". Judar is left with a somewhat blank expression and looks more confused.
Judar recaps all that had happened to him inside his head from who he was, what Aladdin had done to him, where he was an ending with that a "weirder thing" appeared in front of him, which was creeping him out. He says that the doll-like creature calling itself "Alibaba" was a lie and that that person was dead; he added that he saw Hakuryuu kill Alibaba with Belial while he was being pushed away from the earth by Aladdin's magic.
Even after he finds out the doll really is Alibaba and remembering Belial's ability to separate from the body what was inside it, Judar could barely contain his laughter asking why the prince looked so stupid. The duo explores a bit of this new world, both unsure of where they were. Judar notes that the sky was pitch black and it had neither a sun or moon.
After Judar asked Alibaba how he planned to get back he became frustrated when the answer was unsure, the Magi further berated Alibaba asking since he was there longer he should have come up with a plan; adding that the war between Hakuryuu and the Kou Empire would start soon. Before a fight between the two could break out, Alibaba pointed out that things looked bad on the planet and the two of them looked at the strange and dark plants.
Annoyed, the Magi decided to leave Alibaba behind claiming he didn't want to stay beside Alibaba who he deemed "worthless" and he always found him creepy, never liked him the first time they met in Balbadd. Judar had only walked a short distance when a similar monster from before appeared in front of him. He desperately and fearfully tried to cast Thalg Al-Salos still currently weakened which caused Alibaba to promptly save the Magi from being eaten once more. He didn't want to admit that the doll Alibaba was strong, but knew at the moment the prince was stronger than him at the moment before screaming when Alibaba's head fell off.
He asked whether or not he was alright, and was creeped out when Alibaba responded calmly. Alibaba explained that he didn't feel pain or hunger since he obtained that body, leading Judar to conclude that Alibaba was dead. He tells Judar they had to go back to their world, Judar bluntly tells him that there was no way to get back and said that Alibaba was better off being actually dead. The magi further rubs the salt in the wound, claiming that no one would be waiting for him and asks him if he understood that he lost to Hakuryuu.
To clarify his words, he calls Alibaba "too naive", that he lacked a "king's determination" the kind of determination one would use to "kill and cut down" in order to get what they want, no matter who was in their path concluding that was the reason he lost to Hakuryuu.
He asks what a guy like him would accomplish if he goes back, stating it was easier for his people to leave things to Kouen. Judar finally calls Alibaba trash for being naive and incapable to protect anyone. Alibaba takes Judar's words to heart, but defies what he says, claiming even though he was naive and weak, he would get back to their world no matter if he was needed or not. Judar mulls over Alibaba's words in his mind, wondering why Aladdin would choose this guy as his King Vessel while Hakuryuu was charmed by him. He wonders what charm Alibaba had to make Aladdin and Hakuryuu so fixated on him, saying he didn't understand at all.
Judar turns away saying that he did find Alibaba creepy saying he was different from Aladdin and Hakuryuu; he didn't want to be involved with someone like Alibaba and he would things by himself. Once again the monster that tried to eat Judar reappears and Alibaba was forced to save Judar. The Magi realized he had no other choice but to stick beside Alibaba.
For dinner, Alibaba caught Judar one of the many strange plants in that world, only to have Judar complain that he didn't want to eat any more of those plants. Judar notes to Alibaba that the flow of rukh was so thin he couldn't use his magic but all of the Rukh in that world was black.
Since he was a Great Magi he was still receiving magoi however his magic became weak. Alibaba responds blankly, infuriating Judar as he wonders whether or not Alibaba knew all that he said and that the prince was pissing him off. Alibaba told Judar that he could hear him when the Magi thought he was saying all of that inside of his head. The Magi complains that Hakuryuu and the others must be fighting to their heart's content and that he wanted to go back soon.
On Judar's staff, Judar asks Alibaba how much longer they had to fly saying that before in this world he had a hard time using magic, now that his physical strength was returning he could cast magic again. He angrily curled up a fist and glared at Alibaba, thinking he will throw this doll flying. He asks Alibaba why he was in such a hurry and was confused when Alibaba told him he had to get back quickly.
He added that he needed to be by Aladdin and the others before it was too late. During Alibaba's rehabilitation, he asks Yunan where Judar was and the Magi cheerfully replied that he wasn't here anymore. He added that Judar said he was going to find Hakuryuu and flew off before Alibaba was healed. Yunan calls Judar "cruel" for this but doesn't seem fazed by the dark Magi's choice. Judar returns to Kou Empire with Hakuryuu, and he appears after mocking Morgiana's handwriting as well as greeting Kougyoku as granny. Alibaba asks Judar if he is going to cause any more wars.
Judar replies he is not going to anymore. When Hakuryuu explains Judar was visiting his hometown and about to reveal Judar's real name, Judar shuts him up. Judar was trained in Magic ever since infancy by the members of Al-Thamen. Being a Magi, he has an almost limitless supply of Magoi. Being a Magi, Judar was born being loved by White Rukh. Since Judar has gone through depravity, he is now also loved by Black Rukh. He can imbue Black Rukh with his spells to improve their lethality.
As a Magi, he is also able to create Dungeons and control Djinns. After the events of Magnostadt, Judar obtained the memories of Matal Mogamett and others from the Medium's Black Rukh, learning countless efficient and difficult magic formula, granting him access to even more destructive spells and improving his fighting strength significantly. Judar uses his wand for focusing his Magoi and Magic attacks.
It appears to be a small metal rod with a red jewel at its tip. When he appeared at the summit, he was seen using a different wand which appeared to be black staff that looks similar to a trident. The staff was originally the wand he used, it was materialized because of his anger when he went to the 68th Dungeon , Belial, with Hakuryuu. Judar has an old rivalry with Sinbad, as he conquered several of the dungeons Judar had raised. He originally wanted Sinbad to be his ally as he is very powerful, and conquer the world together but Sinbad refused this offer.
Judar now wants to kill Sinbad due to his great power, and for "fun". During a confrontation with Sinbad, Judar has a confession about his past, and feigning lament and starts to cry. When Sinbad starts to pity him, Judar reveals that he was mocking him, and laughs at Sinbad for feeling bad for him. After the summit, he has shown that he no longer cares to taunt Sinbad as he passes by him without even picking a fight as he usually would, causing some to wonder how he had changed so much. Judar even stated that, for him, Hakuryuu seemed better than the Emperor.
After the death of Koutoku Ren, Hakuryuu experienced a drastic change and felt completely alone, and Judar came to him offering his hand again. After Hakuryuu's fall into depravity, and rebellion in Rakushou, the two became closer as King vessel and Magi. Judar seems to have a decent enough relationship with Hakuryuu that he believes Hakuryuu wouldn't stop fighting just because his Magi was gone. Judar also grumbled a lot when they were stuck in the Dark Continent that he wanted to see how Hakuryuu was doing. Judar appears to have great loyalty to Hakuryuu because right after they returned to their world, he flew off to find his king.
Kougyoku's is one of Judar's King Vessels. Even within the palace, Judar is a person who Kougyoku can approach for advice and general talk. Although Judar has concern towards Kougyoku, he tends to tease her when he is killing time . He also calls her "Old Hag", which makes her get very angry. He tells her that they are not friends.
She affectionately calls him "Judar-chan". In the Volume 6 Extra, he pats her head and says that "she has a cute side too". In the drafts, Judar always teases her in several ways which hint they have a friendly relationship. Upon first meeting, Judar made it seem as if he wanted to be friends with Aladdin. When he offered his hand to Aladdin, he punched him in the face, causing everyone to gasp in surprise. After that battle, they haven't been on great terms, and Judar always looks forward to fighting Aladdin. Judar later reveals whilst talking to Sinbad that he doesn't hate Aladdin, and wants to kill him due to that reason.
However, Aladdin doesn't see Judar as a completely bad person and seemed rather depressed at his choice to keep pushing Judar into space until he could never come back, claiming that he had no other options. Judar admitted to Alibaba that he always found him creepy and doesn't understand why Aladdin chose him as his king vessel or why Hakuryuu was so fixated on him. Judar believes Alibaba to be weak and calls him out for his naive ideals, unwillingness to "kill or cut down" and that he didn't have the "King's determination". Due to the new world the two of them happened to have landed on, Judar was forced to stay beside Alibaba due to his poor physical strength and almost getting eaten three times.