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Development of the New Testament canon. After them is to be placed, if it really seem proper, the Apocalypse of John, concerning which we shall give the different opinions at the proper time.

These then belong among the accepted writings [Homologoumena]. Among the rejected [Kirsopp. Four Horsemen of the Apocalypse. An Introduction to the New Testament 2nd ed.

Isaiah and Prophetic Traditions in the Book of Revelation: In Esler, Philip F. The Early Christian World. Retrieved 17 October Commentary on John, Book V: Retrieved 15 October Catechetical Lecture 4 Chapter Retrieved 12 October Retrieved 14 October Commentary on the Apostles' Creed Synod of Laodicea Canon Decretum Gelasianum English translation ".

Word Biblical Commentary 52A: Revelation 1 — 5. Retrieved 28 October Retrieved 20 April Seraphim Rose , ed.

In the Teachings of Ancient Christianity. Herman of Alaska Brotherhood. Pryse Apocalypse Unsealed London: Archived from the original on 5 October Retrieved 25 April Reading Revelation Then and Now.

From Paul to Postcolonial Times. A Political Commentary on the Gospel. Ministry, International Journal for Pastors.

Retrieved 29 June General Conference of Seventh-day Adventists. Yale University Press North in his The Second Isaiah London: However, Christopher North goes on to cite Torrey on 20 major occasions and many more minor ones in the course of his book.

So, Torrey must have had some influence and poetry is the key. Oxford University Press p. She quoted 1 John 3: Vision of a Just World Edinburgh: The rhetoric of gender in the Apocalypse of John Louisville: Westminster-John Knox p.

Martin Secker published posthumously with an introduction p. He noted the difference meant that the John who wrote a gospel could not be the same John that wrote Revelation.

Apocalypse and the Writings on Revelation. Apocalyptic and Accommodation" on YouTube. Accessed July 22, Ehrman 9 June How John Wrote the Book of Revelation: From Concept to Publication.

Sheffield Academic Press p. The Theology of the Book of Revelation. Continuum, and Peabody, Massachusetts: Introduction to the New Testament.

Collins, Adela Yarbro The Power of the Apocalypse. Westminster John Knox Press. A Bible Handbook to Revelation. The Oxford Dictionary of the Christian Church 3 rev.

Hahn, Scott The Lamb's Supper: The Bible and the future. A History of the End of the World: Westminster John Knox Press,.

Senior, Donald; Getty, Mary Ann The Catholic Study Bible. The Book of Revelation. Four Views on the Book of Revelation.

Pagels, Elaine Revelations: Weor, Samael Aun []. Gnostic Kabbalah and Tarot in the Apocalypse of St. The People of God in the Apocalypse.

Theology of the New Testament [tr. The Apocalypse in the Ancient Church. In Dunn, James D. Eerdmans Commentary on the Bible.

SCM Press, and Philadelphia: Books of the Bible. Letter of Baruch Psalms — Category Portal WikiProject Book. Blue Bayou key of C.

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If by chance it should happen that having performed an experiment with due observance of days, hours, and requisite solemnities, thou shalt find it unsuccessful, it must be in some manner false, ill-arranged and defective, and thou must assuredly have failed in some matter; for if thou doest ill in one single point, these experiments or these Arts will not be verified.

Thus upon this chapter dependeth this whole key of arts, experiments, and operations, and although every solemnity be rightly observed, no experiment will be verified, unless thou canst penetrate the meaning of this chapter.

He who wisheth to apply himself unto so great and so difficult a science should have his mind free from all business, and from all extraneous ideas of whatever nature they may be.

He should then thoroughly examine the art or operation which he should undertake, and write it regularly out on paper, particularly set aside for that purpose, with the appropriate conjurations and exorcisms.

If there be anything to mark or write down, it should be performed in the manner specified regarding the paper, ink, and pen. He should also observe at what day and at what hour this experiment should be undertaken, and what things are necessary to prepare for it, what should be added, and what can be dispensed with.

The which matters being prepared, it is necessary for thee to search out and arrange some fitting place wherein the magical art and its experiments can be put in practice.

All these things being thus arranged and disposed, let the master of the art go into a proper and fitting place; or into his cabinet or secret chamber if it be convenient for the purpose, and he can there dispose and set in order the whole operation; or he can use any other convenient secret place for the purpose, provided that no one knoweth where it is, and that no man can see him when there.

After this he must strip himself entirely naked, and let him have a bath ready prepared, wherein is water exorcised, after the manner which we shall describe, so that he may bathe and purify himself therein from the crown of his head unto the sole of his foot, saying: O most powerful 1 and ineffable God, who madest thy people pass dryshod through the Red Sea when they came up out of the land of Egypt, grant unto me grace that I may be purified and regenerated from all my past sins by this water, that so no uncleanness may appear upon me in thy presence.

Hereafter, for three days at least, thou shalt abstain from all idle, vain, and impure reasonings, and from every kind of impurity and sin, as will be shown in the chapter of fast and of vigil.

Each day shalt thou recite the following prayer, at least once in the morning, twice about noon, thrice in the afternoon, four times in the evening, and five times before lying down to sleep; this shalt thou do on the three ensuing days: These three days having passed, thou must have all things in readiness, as hath been said, and after this a day appointed and set apart.

It will be necessary for thee to wait for the hour in which thou shouldst commence the operation; but when once it shall be commenced at this hour, thou shalt be able to continue it unto the end, seeing that it deriveth its force and virtue from its beginning, which extendeth to and spreadeth over the succeeding hours, so that the master of the art will be enabled to complete his work so as to arrive at the desired result.

When the master of the art 1 wisheth to put in practice any operation or experiment, especially one of importance, he should first consider of what companions he should avail himself.

This is the reason why in every operation whose experience should be carried out in the circle, it is well to have three companions. And if he cannot have Companions, he should at least have with him a faithful and attached dog.

But if it be absolutely necessary for him to have companions, these companions should be obligated and bound by oath to do all that the master shall order or prescribe them, and they should study, observe, and carefully retain, and be attentive unto all which they shall hear.

For those who shall act otherwise shall suffer and endure many pains and labors, and run into many dangers, which the spirits will cause and procure for them, and for this cause sometimes they shall even die.

Throughout this chapter Ad. After this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things.

But if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, and let him perfume him with the odours and incense of art, and let him repeat the following conjuration over him: But if he wisheth to have for his companion a little boy or girl, which will be still better, he must ordain them as he hath ordained the dog; and he must pare and cut the nails of their hands and of their feet, saying: So K and L Then perfume the child with odours as above.

When the companions shall be thus ordained and disposed, the master shalt be able to operate in surety together with them, every time that it shall please him; and he shall perform his operation happily, and shall attain his end.

But for the safety both of soul and of body, the master and the companions should have the pentacles before their breasts, consecrated, and covered with a silken veil, and perfumed with the proper fumigations.

By the which being assured and encouraged, they may enter into the matter without fear or terror, and they shall be exempt and free from all perils and dangers, provided that they obey the commands of the master and do all that he ordain them.

If they shall act thus, all things shall go according unto their desires. All being thus arranged, the master should take heed that his disciples are perfectly instructed in those things which they have to perform.

These companions or disciples should be three in number, without including the master. They may also be of the number of five, of seven, or of nine; 4 but so that they ever implicitly obey the orders of their master; for thus only shall all things come to a successful issue.

Also see chapter 13 which speaks of "completa custodia" which probably means "having completed the period of seclusion.

The disciples should do the same, and should equally put in practice all things necessary to be observed, if they wish to make use of all these operations and experiments.

Sl, K, and L Aub24 reads "necromancer", and Ad. O Lord God 4 almighty, be propitious unto me a miserable sinner, for I am not worthy to raise mine eyes unto heaven, because of the iniquity of my sins and the multitude of my faults.

O pitying and merciful father, who wouldest not the death of a sinner but rather that he should turn from his wickedness and live, O God have mercy upon me and pardon all my sins; for I unworthy entreat thee, O father of all creatures, thou who art full of mercy and of compassion, by thy great goodness, that thou deign to grant unto me power to see and know these spirits which I desire to behold and to invoke to appear before me and to accomplish my will.

Through thee who art conqueror, and who art blessed unto the ages of the ages. During the three last days before the commencement of this action, thou shalt content thyself with only eating fasting diet, 5 and that only once in the day; and it will be better still if thou only partakest of bread and water.

Thou shalt also abstain from every impure thing; reciting the prayer above written. And on the last day, when thou shalt wish to commence the Operation, thou shalt remain all day without eating, and later on thou shalt go into a secret place, where thou shalt confess all thy sins unto God with a contrite heart.

The Disciples also, together with the Master, shall recite the same Confession with a low but distinct voice, as hath been already said in the First Book.

The which being done, thou shalt go unto the ordained place with thy companions, and all things being prepared, thou shalt make the circle, as hath been already said, with all other necessary ceremonies; 8 then shalt thou commence to invoke the spirits by the exorcisms; thou shalt also repeat anew the foregoing confession as hath been already said in the first book.

After which, in sign of amendment and of repentance, each shall mutually kiss the other. Let the master now give his commands unto his disciples, and pursue the course of the experiment, and work with all diligence to bring it unto perfection.

Mathers lists the Psalms by number only as "Psalms xiv. Included first in Aub24 and K, but omitted in Ad. Both Psalms listed start with these words, so it isn't possible to identify which was originally intended.

L identifies it as "" its numbering generally follows the Vulgate numbering. I exorcise thee, O creature of Water, by him who hath created thee and gathered thee together into one place so that the dry land appeared, that thou uncover all the deceits of the enemy, and that thou cast out from thee all the impurities and uncleannesses of the spirits of the World of Phantasm, so they may harm me not, through the virtue of God almighty who liveth and reigneth unto the ages of the ages.

Then shalt thou begin to wash thyself thoroughly in the bath, saying: EL strong and wonderful, I bless thee, I adore thee, I glorify thee, I invoke thee, I render thee thanks from this bath, so that this water may be able to cast from me all impurity and concupiscence of heart, through thee, O holy ADONAI; and may I accomplish all things through thee who livest and reignest unto the ages of the ages.

After this take the salt and bless it in this manner: The blessing of the Father Almighty be upon this creature of salt, and let all malignity and hindrance be cast forth hencefrom, and let all good enter herein, for without thee man cannot live, wherefore I bless thee and invoke thee, that thou mayest aid me.

Then thou shalt recite over the salt, this Psalm: Benedicite omnia opera Domini Domino O all ye works of the Lord, bless ye It is considered apocryphal since it is "not in the Hebrew" and doesn't appear in many Protestant Bibles.

It was however included in the original edition of the KJV. Mathers reads "Psalm ciii" here relying on the French and ignoring the Latin , but cites the same text as "Benedicite omnia opera" in Chapter Daniel of course would have lived centuries after Solomon.

Praise, O ye servants of the Lord. Psalm and both start with these words, so it is not clear which is intended. The disciples should wash themselves in like manner, and with like solemnities.

If they be of linen the thread of which they are made should have been spun by a young maiden. The characters shown in Figure 55 should be embroidered on the breast with the needle of art in red silk.

The shoes 1 should also be white, upon the which the characters in figure 56 should be traced in the same way. The shoes or boots 2 should be made of white leather, on the which should be marked 3 the signs and characters of art.

These shoes should be made during the days of fast and abstinence, namely, during the nine days set apart before the beginning of the operation, during which the necessary instruments also should be prepared, polished, brightened, and cleaned.

The disciples should also each have a crown of virgin paper whereon these divine symbols should be marked in scarlet.

So Aub24 and K For some reason Mathers silently departs from the manuscripts, reading: Figure 58, from Ad.

Take heed also that in clothing thyself with these aforesaid habiliments, that thou recite these Psalms: Lord, who shall abide Following Mich and K After the first Ad.

L lists 14, , , 66, , 67, But when the master and his disciples shall commence to robe themselves after the first Psalm, and before continuing with the others, he should pronounce these words: Wherefore desolate and uninhabited regions are most appropriate, such as the borders of lakes, forests, dark and obscure places, old and deserted houses, whither rarely and scarce ever men do come, mountains, caves, caverns, grottos, gardens, orchards; but best of all are cross-roads, and where four roads meet, during the depth and silence of night.

But if thou canst not conveniently go unto any of these places, thy house, and even thine own chamber, or, indeed, any place, provided it hath been purified and consecrated with the necessary ceremonies, will be found fit and convenient for the convocation and assembling of the spirits.

These arts or operations should be carried out at the prescribed time, but if there be no time specially appointed it will be always better to perform them at night, which is the most fit and proper time for the operations of necromancy; this is also a symbol that it is just and right to hide them from the sight of the foolish, the ignorant, and the profane.

But when thou shalt have selected a place fitting, thou mayest perform thine experiments by day or by night. It should be spacious, clear, and bounded on all sides by hedges, shrubs, trees, or walls.

Thou shalt thyself cleanse it thoroughly and render it neat and pure, and while doing this thou shalt recite Psalms: After this thou shalt perfume it with the odours and suffumigations of the art, and shalt sprinkle it with the water and the hyssop; and after this thou mayest in this place make all the necessary preparations for an operation.

But when, later on, thou shalt go unto this place, to complete and accomplish the operation, thou shalt repeat on the way thither the following prayer in a low and distinct voice: Therefore have I recourse unto these most holy names, being in great peril both of soul and of body.

Pardon me if I have sinned in any manner, for I trust in thy protection alone, especially on this journey. Let the master as he goeth sprinkle the path with the water and hyssop of the art, while each of his disciples shall repeat in a low voice the prayer which we have enjoined for the days of fasting and preparation.

The first shall bear the censer, the fire, and the incense. The second; the book, the paper, the pens, the ink, and the various perfumes. The third; the knife, 2 and the quill knife.

It seems that, for drawing the magic circle any convenient metal instrument such as knife or short lance can be used.

Here one disciple carries a knife Lat. However, in the next paragraph the word gladius is used, directing the master to draw the circle with it, or other consecrated iron instrument gladium, vel aliud ferreum instrumentum consecratum.

Gladius is generally synonymous with ensis sword , but chapter 8, which describes the ritual instruments in more detail doesn't use the word 'cultellus', but lists two gladii one with white handle and one with black as well as 'ensis' sword.

The Italian and French manuscripts all translate gladius as knife Ital. Also the gladius niger is specifically mentioned for drawing the circle, not the sword ensis.

All this supports equating cultellus and gladius and reading knife, not sword. Mathers reads "sickle" but this is a mistranslation of the Latin "artavus.

When they shall have arrived at the place, and all things being disposed in their proper order, the master shall take the knife 5 or other convenient consecrated magical implement of steel, wherewith to form the circle of art which he intends to construct.

This being done, he must perfume it, and sprinkle it with water; and having warned and exhorted his disciples, he shall work thus: This paragraph does not appear in Aub24, which instead devotes an entire chapter to the preparation of the trumpet.

Figure 60, from Ad. Having entered into the circle to perform the experiment, he should sound his trumpet towards the four quarters of the Universe, first towards the East, then towards the South, then towards the West, and lastly towards the North.

Then let him say: We let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands.

These opening words are found in Ad. Mathers omits, following L and K This being done let the master complete his work, renew the circle, and make the incensements and fumigations.

The knife with the white hilt see Figure 61 should be made in the day and hour of Mercury, when Mars is in the sign of the Ram or of the Scorpion.

Afterwards perfume it with the perfumes of the Art. The manuscripts Latin and French say to "temper" or "quench" -- not "dip" as in Mathers the blade with the pimpinella juice not "pimpernel".

Latin manuscripts specify that it should be completed in the first hour of the day. Aub 24 specifies the hilt should be made of white boxwood, cut with a single stroke from a new knife, but Ad omits these details.

Figure 61, from Aub24, fol 17r. With this knife thou mayest perform all the necessary operations of the art, except the circles.

Afterwards thou shalt perfume and sprinkle it, and shalt wrap it in a piece of silken cloth. Aub24 specifies wrapping with a red silk cloth.

Which being completed, thou shalt wrap it in a black silk cloth. The Latin manuscripts do not specify the cat's color. Mathers includes them in his drawing of the knife in Hebrew characters: Figure 62, from Aub24, fol.

The quill knife or pen and the short lance 6 figure 63 or 64 are made in the same way, in the day and hour of Mercury, and they should be dipped in the blood of a magpie 7 and the juice of the herb Mercury.

The characters shown should be traced thereon. Thou shalt perfume them according to the rules of art; and wrap them in silk cloth like the others.

Ritual implements, from Ad. From top to bottom: Ritual implements, from Zecorbeni manuscript Ad. From top left to bottom right: It seems that either a quill pen or an iron pen stylus may be used in writing sacred characters.

If the former, then the requisite quill knife should be consecrated in the same manner as the other iron instruments. There is considerable variation in the manuscripts as to the rendering of this paragraph, and it is very illuminating in establishing the relationship between them.

I believe Aub24 represents the original text most accurately, and I have based my translation on it: The source of most of the confusion comes from the word "artavus", which is relatively rare.

It is described by Du Cange as a small knife used for sharpening the pens of scribes quill knife. Here artave seems to be glossed as falcette , a diminuative of falce — i.

The wording in Sl is very similar: L is even further removed from the original sense: Mathers is misled by these French manuscripts in reading "The scimitar figure 63 AND the sickle figure 64 are made in the same way, as also the dagger figure 65 , the poniard figure 66 , and the short lance figure The Italian Zecorbeni manuscript Ad.

Modern wicca usage of the term "athame" originates with Gardner who evidently adopted the reading from modern French manuscripts which read "arthane" or "arthame," probably via Grillot de Givry's Witchcraft, Magic and Alchemy and Clark Ashton Smith's story "The Master of the Crabs" The herb is known as dog's mercury Mercurialis perennis , a member of the spurge Euphorbiaceae family.

This sentence and the rest of the paragraph is not found in Aub L and K both read "de buis blanc" and Sl "Busso bianco" from white boxwood.

They should each be cut from the tree at a single stroke, on the day of Mercury, at sunrise. The characters shown should be written or engraved thereon in the day and hour of Mercury.

Mathers adds "or rosewood," but see below. According to Aub24, M, and Sl, the staff should be made of cane Lat. Sl, L, and K add "Roseau," reed which Mathers mistranslates as "rosewood" thanks to Mike Rock for pointing this out.

Mathers reads "hazel or nut tree" but Ad. Sl reads "avellana", M and W read "noccella", and Sl "coudre". L and K read "Coudrier ou Noisettier", which are both words for the hazel tree.

According to BUD , "virgin" in this case means it should have no twigs branching off it: Virgo, hoc est, quod nullum habeat ramusculum.

On the other hand, Aub 24 and Ad. This would make sense, since it would typically need to be flexible like a master's switch.

Anything larger than a switch could not very well be one-year's growth. The inclusion of "Arundineus" reed also supports this, as it would make a plausible substitute for a hazel switch.

Some texts such as Grimorium Verum elaborate that the branch should not have born fruit. The staff and wand seem to be interchangeable in book 2 chapter 7.

The staff and wand are conspicuously absent from the list of instruments in the Hebrew Key of Solomon as well as Ad. Figure 68, from Aub24, fol.

Figure 68, from Bodleian Library MS. Figure 68, from Ad. Figures 68 and 69, the staff and wand, from Sloane MS.

Figures 68 and 69, the staff and wand, from Lans. This being done, thou shalt say: So Aub24 and Ad. Swords 15 are also frequently necessary for use in magical arts.

Aub24 reads "Verum quonium enses" Truly, because swords It seems to have Greek and Christian elements. Hebrew characters for the sword.

Hebrew characters for the sword, from Ad. This being finished thou shalt wrap it also in silk like all the other instruments, 18 being duly purified and consecrated by the ceremonies requisite for the perfection of all magical arts and operations.

The drawing of the instruments in Aub24 includes "Gladius albus, Gladius niger, Stylus, Lanceola, Artauus, ensis, Baculus sambuccinus, virga Avellance, scalpellum" white knife, black knife, pen, short lance, quill knife, sword, cane staff, hazel wand, scalpel.

The summary list in Sl reads "Spade Coltello, quali sono due, il Bollino, l'Arctauo, lo stillo, Lancetta, Ago, Bastone, Verga" swords, knife, which are two, bolline, arctave, stylus, short lance, needle, staff, wand.

The description of these three swords for the disciples is only given in Sloane MSS. The first sword, from Sl. So the text, however, the drawing in Sl.

See also the drawing above of the four swords in the Zecorboni manuscript. The drawing in Zec. The second sword, from Sl.

The drawings of the 3rd and 4th swords are apparently mislabelled in Sl. Compare with Zecorboni above.

That labelled "Spada 3 a should be the master's sword compare with figure 70 above. That labelled "Spada 4" should be the third sword. Mathers inserts here Lans.

This chapter is only given in Add. Beyond this again thou shalt describe another circle at a foot distance with the aforesaid instrument, 6 yet ever leaving therein an open space for entrance and egress corresponding to the open space already left in the other.

Beyond this again make another circle at another foot distance, and beyond these two circles, which are beyond the circle of art yet upon the same centre, thou shalt describe pentagrams with the symbols and names of the Creator therein so that they may surround the circle already described.

Without these circles shalt thou circumscribe a square, and beyond that another square, so that the angles of the former may touch the centres of the sides of the latter, and that the angles of the latter may stretch towards the four quarters of the Universe, East, West, North, and South; and at the four angles of each square, and touching them, thou shalt describe lesser circles wherein let there be placed standing censers with lighted 7 charcoal and sweet odours.

Mathers reads "sickle or scimitar of art" which is a mistranslation of the Latin "artavus". Chapter 22 directs the practitioner to burn wood appropriate to the spirits to be invoked; laurel is said to be appropriate to solar spirits.

The associate to the East should have the quill pen, ink, and parchment [or] bright paper. Let him now enter within the circle and carefully close the openings left in the same, and let him again warn his disciples, and take the trumpet 13 of art prepared as is said in the chapter concerning the same, and let him incense the circle towards the four quarters of the Universe.

For some unknown reason Mathers omits this sentence. Bombazine calls to mind the black fabric of priestly robes see Sibley, p.

Aub24 omits this sentence. Aub24 adds "et cerea" and candle. Mathers reads "censers," but Ad. Having sounded the trumpet towards the East 15 as before taught let him invoke the spirits, and if need he conjure them, as is said in the first book, and having attained his desired effect, let him license them to depart.

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