PSALM 89
Domine refugium factus est nobis; Assas
It is suitable for acquiring wisdom and knowledge of mechanics and for succeeding in all ventures. It obtains benedictions from God through its prayers; it gives only blessings which must come and it cannot be prevented from arriving.
It removes charms and enchantments, which prevent a man from living with his wife. For that purpose, it is necessary to recite it and write it along with the [209] name of the Intelligence and the character on a piece of linen and always carry it around the neck and recite this Psalm morning and evening, every day and he will heal. .
COMMENTARY:
The Latin in the title is part of verse one, “Lord, thou hast been our refuge”. The name Assas is almost certainly that of the intelligence mentioned in the text.
In Sepher Shimmush Tehillim, this Psalm is used in combination with the divine name Shaddai (ShDI, ‘Almighty’) for protection from lions and evil spirits or ghosts.cccvii
This Psalm is one of those given by Rabbi Zacuto in a letter in 1672 CE as part of the exorcism process.cccviii
In the Goetia the sixty-fifth Shemhamphorash angel, Damabiah, is associated with verse thirteen, “Return, O Lord, how long? and be entreated in favour of thy servants”.cccix
PSALM 90
Qui habitat in adjutori altissimi, Had.
Write this Psalm with the blood of a Dove and perfume it with roses and wood of aloe and carry it upon yourself; you will be preserved from Dæmons and protected from all enchantments, from thieves, ferocious beasts and from all manner of men, who lead wicked lives and if you travel by night, you will walk without fear. It is also good against children taking fright, if they carry it upon themselves.
COMMENTARY:
The Latin in the title is part of verse one, “He that dwelleth in the aid of the most High”.
This Psalm has a wide-ranging provenance for use in protection, being known as the ‘Song Against Demons’, with a history going back to the Apocryphal Psalms of the Dead Sea Scrolls, where a modified version is found in the leather scroll document 11Q11 dating to the late C1st BCE or early C1st CE. It is mentioned in the Zohar (C13th CE), which says, “When the Sabbath departs, innumerable bands of evil spirits roam the world. The recitation of the Song against Demons was instituted to ward them off, lest Israel come under their control.”cccx
A variant form of verses one and two are found in the Greek Magical Papyri in PGM LXXXIII.1-20, For fever with shivering fits. The variant is, “He who dwells in the help of the Most High shall abide in the shadow of the God of heaven. He will say of God, ‘thou art my refuge and my help; I will put my trust in him.’”cccxi
A paraphrase of verse ten occurs in the Cairo Genizah 8 amulet (C4th-7th CE).cccxii It was popular in early Christian amulets, with verse two in a protective spell in Berlin MS 9096,cccxiii verse one in an amulet to heal eye ailments (Berlin 21911, C5th CE)cccxiv and verse ten in the text amulet Ianda 14 (C3rd-5th CE) for dæmonic protection.cccxv It was also used in an amulet given in Sepher Razial for protecting a mother and newborn child from sorcery, the Evil Eye and Dæmons.cccxvi
This Psalm was commonly combined with incipits from the Gospels in early Christian apotropaic charms, as seen in the papyrus amulet P. Vindob G348 from the C6th-7th CE. Other such examples include P. Oxy XVI (van Haelst 183), BKT VI vii 1 (van Haelst 731) and PSI VI 719.cccxvii
Recited forwards and backwards, this Psalm was thought to cure a person who had been injured by dæmonic attack (Musayoff MS 219, C17th CE).cccxviii In Sepher Shimmush Tehillim, this Psalm is used in combination with the divine name Shaddai (ShDI, ‘Almighty’) for protection from lions and evil spirits or ghosts.cccxix
The same work states that this Psalm is also good for a person possessed by an evil spirit and for a person afflicted by an incurable disease. It should be recited with the appropriate prayer and concentrating on the divine name El Shaddai (AL SHDI, ‘Almighty God’). It also recommends that if you write out this Psalm on parchment and conceal it behind the door of your house, you will be secure from evil accidents.cccxx
Trachtenberg describes how the Psalm was recited before going to sleep to protect the speaker from being disturbed in the night, and how Rabbinic authorities such as Meir of Rothenburg and Jacob Weil would even recite it before taking a nap.cccxxi Additionally, because it did not contain the letter Zain (sword), it was used as a protection against weapons.cccxxii
Another use recorded by Trachtenberg was to confuse and dispel demons or evil spirits who might be following a funeral procession home after the ceremony. The procession stopped seven times, and each time recited the Psalm to verse 11, with one word of this latter verse (which contains seven words) being added at each stop.cccxxiii
The first half of verse one, “He that dwelleth in the aid of the most High”, was frequently used as part of an apotropaic phrase painted on the lintels of doors belonging to Christian dwellings in Syria from the C4th CE.cccxxiv
This power against demons is also seen with the use of Verse thirteen in the Key of Solomon. This verse, “Thou shalt walk upon the asp and the basilisk: and thou shalt trample underfoot the lion and the dragon”, is written around the edge of a Martial Pentacle for controlling demons, who cannot resist it (see Mars 5, Appendix 4). This verse is also used around two Solar Pentacles against venomous animals and poison, one of which is clearly derivative (see Sun 5 & Sun 6, Appendix 5). Verse thirteen is also used in the conjuration of Satan in Munich CLM 849.cccxxv
Verses eleven and twelve, “For he hath given his angels charge over thee; to keep thee in all thy ways. In their hands they shall bear thee up:” are used on a Solar Pentacle which is used for summoning spirits who can transport you great distances very quickly (see Sun 5, Appendix 4). A derivative Lunar Pentacle with the same verses was used for journeys by land or sea (see Moon 1, Appendix 5).
In the Goetia, two of the Shemhamphorash angels are associated with this Psalm. The third angel Sitael, is associated with verse two, “He shall say to the Lord: Thou art my protector, and my refuge: my God, in him will I trust”;cccxxvi and the thirty-eighth angel Chaamiah, with verse nine, “Because thou, O Lord, art my hope: thou hast made the most High thy refuge”.cccxxvii
This Psalm is also used as part of the preparation of a protective charm with Honesty herb (lunaria annua), also known as the Money Plant. The herb is plucked whole by the roots while reciting the Psalm and the seventy-two names of the Shemhamphorash. The charm may then be used to assist in acquiring treasure by nullifying the guardian spirits, rendering them harmless.cccxxviii
In A Treatise of Mixed Cabalah, verses one and two, “He that dwelleth in the aid of the most High, shall abide under the protection of the God of Jacob. He shall say to the Lord: Thou art my protector, and my refuge: my God, in him will I trust”, are given to have God as your guardian.cccxxix
The same document gives verse three, “For he hath delivered me from the snare of the hunters: and from the sharp word”, as a protection against weapons.cccxxx Verses eleven and twelve, “For he hath given his angels charge over thee; to keep thee in all thy ways. In their hands they shall bear thee up: lest thou dash thy foot against a stone”, are given in this work to be safe during all journeys.cccxxxi
Further examples from the same work include verses thirteen and fourteen, “Thou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the dragon. Because he hoped in me I will deliver him: I will protect him because he hath known my name”, for protection from all beasts and serpents;cccxxxii and verses fifteen and sixteen, “He shall cry to me, and I will hear him: I am with him in tribulation, I will deliver him, and I will glorify him. I will fill him with length of days; and I will shew him my salvation”, for conserving goods and honours in your life.cccxxxiii
An interesting use of the Psalm in the Old English Lacnunga manuscript (Harley MS 585, c.1000 CE) has verse ten, “There shall no evil come to thee: nor shall the scourge come ne
ar thy dwelling”, mixed with a quote from Matthew 7:7 and some apparent gibberish with nine Pater Nosters in section twenty-five for curing black boils.cccxxxiv
PSALM 91
Bonum est confiteri Domino:
Write the Psalm on a new plate, washed with clean water and pour it out in the house of your enemy; God will prevent him from being able to do you harm.
COMMENTARY:
The Latin in the title is the first half of verse two, “It is good to give praise to the Lord”.
Sepher Shimmush Tehillim recommends this Psalm in order to attain high honours, high rank and increase good fortune. A sequence of Psalms (91, 93, 22, 19, 23, 99) should be pronounced three times in a row over a pot filled with new water and myrtle and grape leaves. Each time the person should wash himself with water from the pot, and anoint his face and body. He should then turn to face north and pray for the fulfilment of his desires (north is the direction of wealth in the Qabalah and the Talmud).cccxxxv
This Psalm is the second of two given in the Sepher Shimmush Tehillim for use against an unyielding and bitter enemy, who causes great anxiety and pain (see Psalm 93 for more details).cccxxxvi
In the Goetia, the forty-seventh Shemhamphorash angel, Aushaliah, is associated with verse six of this Psalm, “O Lord, how great are thy works! thy thoughts are exceeding deep”.cccxxxvii
Verses eleven and thirteen of this Psalm are given in A Treatise of Mixed Cabalah for being named for worldly dignities. cccxxxviii
PSALM 92
Dominus regnavit decorum indutus est:
If you wish to bless a house, read this Psalm over holy water, write it out and bury it indoors and all the rats will flee.
COMMENTARY:
The Latin in the title is part of verse one, “The Lord is clothed with strength”.
Sepher Shimmush Tehillim recommends the proper use of this Psalm to win a law suit against an unjust opponent.cccxxxix
PSALM 93
Deus ultionem Dominus; Eleonetob.
Read this Psalm every day and all your enemies will flee; if you read it every day, it is also good [210] for the profit of a house or of a mill.
COMMENTARY:
The Latin in the title is the first half of verse one, “The Lord is the God to whom revenge belongeth”. The name Eleonetob in the heading is possibly a corruption of the divine name El Kano Tob (written Tob but pronounced Tov) used in Sepher Shimmush Tehillim.
Sepher Shimmush Tehillim gives this Psalm for use against an unyielding and bitter enemy, who causes great anxiety and pain. The procedure is to go to an open field on Monday, put some frankincense in one’s mouth and turn to face towards the East and West and first recite Psalm 93, then Psalm 91 followed by an appropriate prayer, seven times, keeping in mind the divine name El Kano Tov (AL QNVA TVB, ‘Great, strong, zealous and good God’)”.cccxl
This Psalm is one of those used in order to attain high honours, high rank and increase good fortune in Sepher Shimmush Tehillim (see Psalm 91 for more details).cccxli
In the Goetia there are three Shemhamphorash angels associated with the verses of this Psalm. They are the fifteenth angel Hariel, with verse “But the Lord is my refuge: and my God the help of my hope”;cccxlii the thirty-third angel, Yechuiah, with verse eleven, “The Lord knoweth the thoughts of men, that they are vain”;cccxliii and the forty-fifth angel Saliah, with verse eighteen, “If I said: My foot is moved: thy mercy, O Lord, assisted me”.cccxliv
PSALM 94
Venite exultemus Domino
If someone is possessed by a Dæmon, let him read this Psalm over a new tablet and let him wash it with holy water and holy oil. Anoint the sick man with it and he will be healed; write this Psalm and its characters and take care that he eats no billy goat meat.
The Moon as above.
COMMENTARY:
The Latin in the title is the first half of verse one, “Come let us praise the Lord”.
Sepher Shimmush Tehillim recommends this Psalm combined with the divine name El (AL, ‘God’, divine name of the Sephira of Chesed) for a pious believer to pray for his erring and unbelieving brethren.cccxlv
In the Goetia, the eighth Shemhamphorash angel, Kahetel, is associated with verse six of this Psalm, “Come let us adore and fall down: and weep before the Lord that made us”.cccxlvi
PSALM 95
Cantate Domino canticum novum
If rich people set traps for you, read this Psalm at the hour of Vespers seven times for three days and write it with the name of your Enemies. Attach it to your arm, then go forth boldly and make your requests.
COMMENTARY:
The Latin in the title is part of verse one, “Sing ye to the Lord a new canticle”.
Sepher Shimmush Tehillim advocates praying Psalms 95 and 96 together three times daily whilst contemplating the divine name Yah (IH, ‘God’), to provide great joy and contentment for the family.cccxlvii
PSALM 96
Dominus regnavit, exultet terra.
If you have a wife, whom you hate, write this Psalm with musk, saffron, rosewater and some camphor then perfume it with mastic and aloe wood and bury it in front of her door and that for which you wish will come to pass.
The Moon as above.
[211]
COMMENTARY:
The Latin in the title is part of verse one, “The Lord hath reigned, let the earth rejoice”.
From the description the implication would be to make an ink containing the musk, saffron, rosewater and camphor.
Sepher Shimmush Tehillim advocates praying Psalms 95 and 96 together three times daily whilst contemplating the divine name Yah (IH, ‘God’), to provide great joy and contentment for the family.cccxlviii
The Abramelin gives a prayer based on verse five for bursting cliffs and stone in time of need. If chased by an enemy and stopped by a cliff, the person should call three times to Heaven, “Adonai, Adonai, Adonai”, and then with outstretched hands hit the cliff whilst saying, “The mountains melt like wax in front of Adonai – the ruler of the whole earth”. The book declares the person will then be amazed by the might of God and must take care to follow the second commandment.cccxlix
PSALM 97
Cantata Domino canticum novum. Ja
If you want to stop a ship that has its sails to the wind,cccl read this Psalm and it will stop.
COMMENTARY:
The Latin in the title is part of verse one, “Sing ye to the Lord a new canticle”. As mentioned for Psalm 59, Ja may be a contraction of Yah.
This Psalm is recommended by Sepher Shimmush Tehillim for establishing peace between families, with the divine name Yah (IH, ‘God’).cccli
In the Goetia there are two Shemhamphorash angels associated with verses of this Psalm., which are the thirteenth angel Yezalel, with verse four, “Sing joyfully to God, all the earth; make melody, rejoice and sing”;ccclii and the forty-eighth angel Mihael, with verse two, “The Lord hath made known his salvation: he hath revealed his justice in the sight of the Gentiles”.cccliii
PSALM 98
Deus regnavit irascantur populi
Read this Psalm seven times in the morning and over water; wash your face with the water and you will be received honourably.
COMMENTARY:
The Latin in the title is part of verse one, “The Lord hath reigned, let the people be angry”.
This Psalm should be used when you wish to become more pious according to Sepher Shimmush Tehillim.cccliv
PSALM 99
Jubilate Deo omnis terra.
Against a mistress' hate, write this Psalm on a raw egg shell, place it in a glass of wine and let her drink it and she will love you.
COMMENTARY:
The Latin in the title is the beginning of verse two, “Sing joyfully to God, all the earth”.
Sepher Shimmush Tehillim recommends using this Psalm to overcome your enemies, by praying it seven times successively for seven days, whilst concentrating on the divine name Yah (IH, ‘God’).ccclv
This Psalm
is one of those used in order to attain high honours, high rank and increase good fortune in Sepher Shimmush Tehillim. The sequence is 91, 93, 22, 19, 23, 99 (see Psalm 91 for more details).ccclvi
In the Goetia, the sixty-third Shemhamphorash angel, Anuel, is associated with the second half of verse two of this Psalm, “serve ye the Lord with gladness. Come in before his presence with exceeding great joy”.ccclvii
PSALM 100
Misericordiam & Judicium
Write this Psalm along with the characters and bury them in the corners of your vineyard; no man will take any grapes from there without your permission. Write it also on a glass plate and wash it with holy water and read it seven times over the aforementioned water and give it to an enchanted man to drink and he will be healed.
The Moon as above.
[212]
COMMENTARY:
The Latin in the title is part of verse one, “Mercy and judgement”.
The Book of Gold (Le Livre d’Or) - 17th Century Book of Spells, Charms & Magic using the Biblical Psalms of David Page 9