A sixteenth century German text (Additional MS 35333, 1508 CE) described writing the Psalm with characters on a piece of virgin parchment and wearing it around the neck for protection.ccxxvi
PSALM 59
Deus repulisti nos & destruxistis nos: Ja.
If you are in bondage because of your affairs, write this Psalm with billy goat's blood and along with the characters and bury them under the hinge of the door while reading this Psalm and you will be fortunate.
COMMENTARY:
The Latin in the title is the beginning of verse three, “O God, thou hast cast us off, and hast destroyed us”. Ja occurs in the Heptameron as a divine name, and may be a contraction of Yah.
Sepher Shimmush Tehillim recommends that this Psalm should be recited with a suitable prayer and the divine name Yah (IH, ‘God’) for the safety of soldiers about to march into the battlefield.ccxxvii
This is the fifth Psalm in the sequence of seven (3, 8, 30, 41, 59, 50, 129) for use in the preparation of the needle, burin and other iron instruments in the Key of Solomon.ccxxviii
PSALM 60
Exaudi Deus deprecationem meam: Saday.
If you want to reconcile a husband with his wife, write these [201] characters with the blood of a white cockerel and read this Psalm 3 times over it and attach them to the arm of the woman; she will return.
The Moon in hour of Jupiter.
COMMENTARY:
The Latin in the title is the first half of verse two, “Hear, O God, my supplication”. Saday is a spelling of the divine name Shaddai (ShDI, ‘Almighty’, a divine name of the Sephira of Yesod on the Qabalistic Tree of Life).
According to Sepher Shimmush Tehillim, repeating this Psalm with the divine name Shaddai brings good fortune when one is about to take possession of a new dwelling.ccxxix
This is the first of the sequence of three Psalms (60, 52, 56) to be spoken over the candles to purify them prior to consecration in the Key of Solomon.ccxxx
PSALM 61
Nonne Deo subjecta erit anima mea? Jmoy.
Take some powder from under the altar when Mass is said and after the people have left. Read this Psalm over it seven times and scatter it in front of the house of your enemy. If he hates you, you will cut him down and his house will be destroyed.
COMMENTARY:
The Latin in the title is the first half of verse two, “Shall not my soul be subject to God?”
Sepher Shimmush Tehillim gives this Psalm for the forgiveness of all sins and transgressions. The Psalm is recited with the appropriate prayer whilst thinking of the divine name Itami (AITMI, ‘Concealed, Hidden or Invisible’) on Sunday immediately after evening prayer and on Monday after Vespers.ccxxxi
Part of Verse eleven, “if riches abound, set not your heart upon them” is written around the edge of a Jupiterian Pentacle for discovering hidden treasure (see Jupiter 6, Appendix 5).
Verses eleven and thirteen, “Trust not in iniquity, and cover not robberies: if riches abound, set not your heart upon them. and mercy to thee, O Lord; for thou wilt render to every man according to his works”, are given in A Treatise of Mixed Cabalah for obtaining things necessary for living.ccxxxii
PSALM 62
Deus Deus meus ad te de luce vigilo. Ja
Write this Psalm and attach it to a child’s arm and he will cry no longer. The Moon as above.
COMMENTARY:
The Latin in the title is the first part of verse two, “O God, my God, to thee do I watch at break of day”. As mentioned for Psalm 59, Ja may be a contraction of Yah.
Sepher Shimmush Tehillim recommends repeating this Psalm whilst thinking of the divine name Yach (ICh) for a person wishing to withdraw from a firm, fearing they will be taken advantage of by their business partners and the resulting losses.ccxxxiii
Verses five and six, “Thus will I bless thee all my life long: and in thy name I will lift up my hands. Let my soul be filled as with marrow and fatness: and my mouth shall praise thee with joyful lips”, are given in A Treatise of Mixed Cabalah for a man to be rewarded with good things in his family.ccxxxiv
PSALM 63
Exaudi Deus orationem meam cum deprecor
If anyone has any enemies, let him read out this Psalm and Jubilate Deo over the characters which he will have already written and let him attach them to his arm; he will overcome them.
The Moon in hour of or .
COMMENTARY:
The Latin in the title is the first half of verse two, “ Hear, O God, my prayer, when I make supplication to thee”.
‘Jubilate Deo’ is from Psalm 65.
A fourteenth century text (Harley MS 2253) advised the use of this Psalm as a textual amulet to be worn on the arm, using the same modus operandi, though the purpose was different (avoiding temptation).
Sepher Shimmush Tehillim advocates this Psalm for seafarers, wishing to complete their journey without accident and reach their destination in good health.ccxxxv
This Psalm is the last of the four (81, 71, 133, 63) to be spoken over the silken cloth as part of its consecration, prior to its use for wrapping the instruments of the Art in the Key of Solomon.ccxxxvi
PSALM 64
Te decet Hymnus Deus in Sion. Ja.
If someone falls into need, let him read this Psalm seven times every [202] day and he will be delivered through the Grace of God.
COMMENTARY:
The Latin in the title is the first half of verse two, “A Hymn, O God, becometh thee in Sion”. As mentioned for Psalm 59, Ja may be a contraction of Yah.
A similar use is given in A Treatise of Mixed Cabalah, to acquire the fruits of the Earth in abundance, using verses twelve and thirteen, “Thou shalt bless the crown of the year of thy goodness: and thy fields shall be filled with plenty. The beautiful places of the wilderness shall grow fat: and the hills shall be girded about with joy”.ccxxxvii
Verses ten and eleven of the same work, “Thou hast visited the earth, and hast plentifully watered it; thou hast many ways enriched it. The river of God is filled with water, thou hast prepared their food: for so is its preparation. Fill up plentifully the streams thereof, multiply its fruits; it shall spring up and rejoice in its showers”, are given for making it rain at the appropriate time.ccxxxviii
In Sepher Shimmush Tehillim, there is a similar use, for fortune in all undertakings and obtaining the best results for petitions, combined with the divine name Yah (IH, ‘God’).ccxxxix
PSALM 65
Jubilate Deo omnis terra psalmum dicitur in nomine ejus.
If someone is poor and needy, let him read this Psalm seven times in the morning and seven times in the evening. His poverty will change into richness through God’s permission.
COMMENTARY:
The Latin in the title is the end of verse one and the first half of verse two, “Shout with joy to God, all the earth, sing ye a psalm to his name”.
Sepher Shimmush Tehillim recommends this Psalm for dealing with possession by an evil spirit. The Psalm is written out on parchment and hung on the victim, and the hands stretched over him saying “Save me, O God: for the waters are come in even unto my soul” (Psalm 68:2).ccxl
Verses four and five, “Let all the earth adore thee, and sing to thee: let it sing a psalm to thy name. Come and see the works of God; who is terrible in his counsels over the sons of Adam”, are given in A Treatise of Mixed Cabalah for praising God for the goods of the Earth, and thereby obtaining them more abundantly in future.ccxli
PSALM 66
Deus misereatur nostri & benedicat nobis: Ja.
Recite this Psalm over pure water and give it to a sick man to drink; he will be healed. Also write these characters and attach them to him. .
The Moon in hour of .
COMMENTARY:
The Latin in the title is the beginning of verse two, “May God have mercy on us, and bless us”. As mentioned for Psalm 59, Ja may be a contraction of Yah.
This Psalm is the third of the five in the sequence for preparing the holy drin
k against elf influence and the devil’s temptations in the Anglo-Saxon Lacnunga manuscript (C10th-11th CE).ccxlii
Again there is a possible root in Sepher Shimmush Tehillim, which recommends this Psalm with the divine name Yah (IH, ‘God’) for a protracted fever or severe imprisonment.ccxliii
Psalm 66 with its seven verses (not counting the opening reference to David) was often written on paper amulets in the form of a menorah, and King David was said to have done so on his battle shield.ccxliv
Verse eight of this Psalm has been found in Runic inscriptions for house blessing in a Psaltery found in Kävlinge, Sweden.ccxlv
This is the second in the sequence of three Psalms (2, 66, 53) to be spoken on entering a room or outdoor space for a ceremony before taking any action in the Key of Solomon.ccxlvi It is also the second of the two Psalms spoken over the swallow or crow feather used to make a pen of the art in the Key of Solomon.ccxlvii
Verses seven and eight, “he earth hath yielded her fruit. May God, our God bless us, may God bless us: and all the ends of the earth fear him”, are given in A Treatise of Mixed Cabalah to give thanks to God for the abundance of the Earth.ccxlviii
PSALM 67
Exsurgat Deus & dissipentur inimici ejus. Ja
If you wish to prevent someone from sleeping, write this Psalm and bury it in front of his door.
If you also wish someone to stay, get close to him, look at him and say, Exurgat Deus & dissipentur inimici ejus. But if you wish him to withdraw, say, & fugiant qui oderunt eum, a facie ejus.
ORATION
Lord, The Master of all things who feedeth the Just with spiritual banquets in the joy of your friendship, impart Thy grace unto us, if it is pleasing unto Thee, we, who are Thy flock to [203] understand Thy spirit and to possess Thee at the right hand of Thy Father, Thou who art shared to all and every man, through our Lord Jesus Christ. So mote it be.
COMMENTARY:
The Latin in the title is the first half of verse two, “Let God arise, and let his enemies be scattered”. As mentioned for Psalm 59, Ja may be a contraction of Yah.
This Psalm is recommended by Sepher Shimmush Tehillim for the exorcism of an evil spirit. The Psalm is prayed in a low voice whilst thinking of the divine name Yah (IH, ‘God’) and in the name of the patient over a bowl of water upon which the sun has never shone. The patient’s body is then washed with the water.ccxlix
Sepher Shimmush Tehillim also recommends that this Psalm written on parchment along with Psalm 100 will give protection against the persecution of evil spirits and vindictive persons when worn.ccl
Psalm 67 is the last of the sequence of five Psalms (2, 53, 50, 46, 67) given in the Key of Solomon to be recited before or during the creation of the magic circle.ccli
This Psalm is one of those in the sequence of nineteen (130, 14, 101, 8, 83, 67, 71, 132, 112, 125, 45, 46, 21, 50, 129, 138, 48, 109, 52) recited for conjuration of the wax used in making the Pentacles in the Key of Solomon.cclii
Verse two, “Let God arise, and let his enemies be scattered: and let them that hate him flee from before his face”, is written around the edge of a Lunar Pentacle which is used for gaining dream oracles, and also to protect from night phantoms and summoning the souls of the dead (see Moon 5, Appendix 4). The same verse is also around a Mercurial Pentacle for luck in games and business, protection from robbers and dispelling or uncovering disloyalty (see Mercury 10, Appendix 5).
Verse twenty-three, “The Lord said: I will turn them from Basan, I will turn them into the depth of the sea”, is given in A Treatise of Mixed Cabalah against dangers of waters and the sea, and to be saved quickly from them.ccliii
The same work gives an unusual use for verse two, with the first half of the verse being used to prevent serpents from moving, “Let God arise, and let his enemies be scattered”; and the second half to release them, “and let them that hate him flee from before his face”.ccliv
A phrase based on verse three is written on pure wax in the Abramelin, “Adonai, banish him away like you banish the smoke away – and as the wax dissolves in water, so should all the godless stand before God”. The wax is then placed on seven glowing coals, and as it melts a verse based on Numbers 10:35 is spoken seven times.
The ‘Paracelsian Charm’, mentioned by Reginald Scot in 1583, ends with an abbreviated form of verse 2, as the last three words of the charm:
“Omnes spiritu laudet domnum moson habent dusot propheates exurgat disipentur inimicus”.cclv
This was still being used as a house protection charm in Pendle Forest (Yorkshire) in 1920 by a farmer as an anti-witch charm, showing the popularity and durability of this charm.
PSALM 68
Salvum me fac Deus:
If you are at sea in bad weather or in a storm,
read this Psalm; calm will come and you will be ferried in safety to where you wish to go.
COMMENTARY:
The Latin in the title is the beginning of verse two, “Save me, O God”.
Sepher Shimmush Tehillim suggests this Psalm for the libertine, who has become a slave to his senses and evil habits and wishes to escape them. The Psalm is prayed over water and then the water drunk.cclvi
Verse two, “Save me, O God: for the waters are come in even unto my soul”, is given as part of an exorcism cure with Psalm 66 in the Sepher Shimmush Tehillim.cclvii
Verse twenty-four, “Let their eyes be darkened that they see not; and their back bend thou down always”, is one of the two verses used around a Solar Pentacle for operations of invisibility (see Sun 6, Appendix 4). The same verse is used around a derivative Mercurial Pentacle for the same purpose (see Mercury 7, Appendix 5).
In the Key of Solomon this Psalm is also used with a watery theme, as words spoken by the magician when bathing.cclviii
PSALM 69
Deus in adiutorium meum intende:
Write this Psalm onto a new piece of card with the name of the illness and perfume it with incense three or four times a day and night and read them for 15 days and the illness will be healed.
COMMENTARY:
The Latin in the title is the first half of verse two, “O God, come to my assistance”.
Verse two of this Psalm was used for healing in London Hay MS 10391, though what the cure was for is unknown due to the fragmentary nature of the text.cclix
This Psalm is recommended by Sepher Shimmush Tehillim for overcoming enemies.cclx
Verse two, “O God, come to my assistance; O Lord, make haste to help me” is written around the edge of two Martial Pentacles, for use against weapons of fire and other offensive and defensive devices (see Mars 2, Appendix 5), and for military expeditions and to charm firearms (see Mars 10, Appendix 5). It is also around the edge of a Jupiterian Pentacle for games of chance (see Jupiter 2, Appendix 5).
This Psalm was part of a cure for witchcraft given by a Yorkshire cunning-man, combined with Matthew 10:4-42 and Deuteronomy 28:15-25.cclxi
PSALM 70
In te Domine speravi, non confundar in æternam:
If you go to the Palace of Justice, say this Psalm before approaching the Judge and you will win your case.
COMMENTARY:
The Latin in the title is the second half of verse one, “In thee, O Lord, I have hoped, let me never be put to confusion”.
Sepher Shimmush Tehillim states that this Psalm has the power to liberate anyone from prison if prayed seven times a day.cclxii
In the Goetia, there are three Shemhamphorash angels associated with verses of this Psalm. These are the twenty-eighth Sheahiah, with verse twelve, “O God, be not thou far from me: O my God, make haste to my help”;cclxiii the thirtieth angel Omael, with verse five, “For thou art my patience, O Lord: my hope, O Lord, from my youth”;cclxiv and the thirty-first angel Lekabel with verse sixteen, “I will enter into the powers of the Lord: O Lord, I will be mindful of thy justice alone”.cclxv
PSALM 71
Deus judicium tuum Regi da: Ha.
Write this Psalm in the name o
f whom you wish to have and with the name of her mother and attach it to your arm. You will be loved and cherished by her.
The Moon hour of .
[204]
COMMENTARY:
The Latin in the title is the beginning of verse two, “Give to the king thy judgement, O God”. Ha occurs in conjurations in the Heptameron.
Sepher Shimmush Tehillim advocates this Psalm for finding favour and grace from all men, and the prevention of poverty. The Psalm and the divine name Aha (AH) are written on parchment and hung around the neck.cclxvi
Verse two is used in the second of two versions of the conjuration of the Prince of the Thumb found in Munich CLM 849, for obtaining information. The opening words of the verse, which begins, “Give to the king thy judgment, O God: and to the king's son thy justice”, are given to be recited whilst casting the third of the three circles.cclxvii We can assume at least the first half of the verse is used, as the manuscript was written by a priest who used shorthand forms of verses.
Verse eight of this Psalm, “And he shall rule from sea to sea, and from the river unto the ends of the earth” is used around the outside of a Saturnian Pentacle, which is used for repressing the pride of spirits and against all adversity (see Saturn 2, Appendix 4).
The Book of Gold (Le Livre d’Or) - 17th Century Book of Spells, Charms & Magic using the Biblical Psalms of David Page 7