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Buffy Romay
The Sixth and Seventh Books of Moses is an 18th- or 19th-century magical text allegedly written by Moses, and passed down as hidden (or lost) books of the Hebrew Bible. Self-described as "the wonderful arts of the old Hebrews, taken from the Mosaic books of the Kabbalah and the Talmud", it is actually a grimoire, or text of magical incantations and seals, that purports to instruct the reader in the spells used to create some of the miracles portrayed in the Bible as well as to grant other forms of good fortune and good health. The work contains reputed Talmudic magic names, words, and ideograms, some written in Hebrew and some with letters from the Latin alphabet. It contains "Seals" or magical drawings accompanied by instructions intended to help the user perform various tasks, from controlling weather or people to contacting the dead or Biblical religious figures.
From 1936 through 1972, the folklorist Harry Middleton Hyatt interviewed 1,600 African-American Christian root doctors and home practitioners of hoodoo, and many of them made reference to using this book and other seal-bearing grimoires of the era, such as the Key of Solomon. When Hyatt asked his informants where such books were purchased, he was told that they could be had by mail order from hoodoo suppliers in Chicago, Memphis, or Baltimore.[7]
In the West Indies, the book became one of the central texts of Jamaican obeah and was counted among the founding works of the "Zion Revivalist" Christian movement and the Rastafari movement of the early 20th century.[1] The influential Jamaican musical group Toots and the Maytals, for instance, released in 1963 the song "Six And Seven Books Of Moses": its lyrics list the accepted books of the Old Testament, ending in "... the Sixth and the Seventh books, they wrote them all."[8][9]
In early 20th-century British West Africa and Liberia, The Sixth and Seventh Books was adopted widely. It served as a source for "Christian Magic", both by West African spiritualist Christian cults and "assimilated" Africans. In colonial Gold Coast and Nigeria, it was seen as a "western" form of magic that might be used by educated Africans seeking access to Britain or its power, much like Masonic ritual or Rosicrucianism. The Nigerian press in the 1920s regularly featured advertisements for copies of The Sixth and Seventh Books and other Christian occult books.[10]
Versions of this work circulated throughout Scandinavia and Central Europe. In Sweden and Finland these books are compiled and published under the titles Den Svarta Bibeln and Musta Raamattu, respectively, meaning "The Black Bible".[citation needed]
Containing numerous allegedly magical spells used to summon spirits to do the will of the conjurer, the books are attributed to works in which Moses sets forth the magic which enabled him to defeat the magicians of Egypt, part the Red Sea, and perform the acts attributed to him in the Old Testament.[11] Although these are allegedly Kabbalistic in nature, there is very little or no influence of Kabbala within the pages. Most texts are reputed to be Hebrew, passed to the editors through European Talmudic scholars or Christian Medieval ecclesiastics who were privy to secret Biblical texts. Some of the texts are allegedly translated from a text written by Canaanite magicians and keepers of the Samaritan Pentateuch in the "Cuthan-Samaritan language", a language considered extinct since the 12th century.
The vast majority of the printed works of 1849, a New York German printing of 1865, and the first English public printing of 1880 are additions to the reputed biblical books. In the 1880 edition, for instance, "the Sixth Book of Moses" and "the Seventh Book of Moses" run only from page 6 to 28, making up 23 of the 190 pages. The vast majority of the work is appendices, restatements of similar seals and incantations, reputedly from those Kabala teachers to whom this knowledge was passed. Finally, there are sections including lists of the powers associated with each of the Hebrew "Names of God", the powers and use of reciting each of the Psalms and each Hebrew letter.[13]
Scheible also inserted an introduction, "The Magic of the Israelites", taken from Joseph Ennemoser's 1844 Geschichte der Magie.[12] The introduction to the 1880 New York edition explains the genesis of the books.
The second volume of the work collects a series of works claimed to be "in the tradition of" the original two books. In the New York edition, this begins with "Formulas of the Magical Kabala of the Sixth and Seventh Books of Moses", which again demonstrates seals and incantations, these said to be the Magic used by Moses himself at various points in the Biblical stories, such as how to turn his staff into a snake or conjure the pillar of fire. They include other incantations, such as the one labeled "These words are terrible, and will assemble devils or spirits, or they will cause the dead to appear." This is followed by works of only a dozen or so pages, all giving similar "Seals" and incantations (often with identical titles, such as "the Breastplate of Moses"). These include "Extract From The True Clavicula Of Solomon And Of The Girdle Of Aaron" (a version of the Key of Solomon grimoire), the "Biblia Arcana Magica Alexander, According To The Tradition Of The Sixth And Seventh Books Of Moses, Besides Magical Laws", and the "Citation of the Seven Great Princes in The Tradition Of The Sixth And Seventh Books Of Moses" which contains similar seals and incantations with more or less Biblical connotations.
Portions of the Book of Moses were originally published separately by the Church of Jesus Christ of Latter-day Saints (LDS Church) in 1851, but later combined and published as the Book of Moses in the Pearl of Great Price, one of the four books of its scriptural canon. The same material is published by the Community of Christ as parts of its Doctrine and Covenants and Inspired Version of the Bible.[9]
De Laurence, L. W. (1910) The sixth and seventh books of Moses ... the wonderful magical and spirit arts of Moses and Aaron. Chicago, Ill., De Laurence, Scott & co. [Pdf] Retrieved from the Library of Congress,
De Laurence, L. W. The sixth and seventh books of Moses ... the wonderful magical and spirit arts of Moses and Aaron. Chicago, Ill., De Laurence, Scott & co, 1910. Pdf. Retrieved from the Library of Congress, .
The Five Books of Moses include Genesis, Exodus, Leviticus, Numbers and Deuteronomy. These books make up the story of the Jewish people. Dedicate the Book of Torah that has special meaning to you or someone special in your life. If you prefer, we will gladly select one for you.
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These books are said to have been written by Moses (with the exception of the few verses that record his death, which were added by a later writer) at the end of the forty-year period in the desert. Moses wrote the Pentateuch to instruct those that would enter the promise land after his death.
But the truth is that other people are going through their versions of the five books. Here this woman was stuck in Genesis, not yet ready for Exodus, not yet ready to make her own covenantal commitments. Drew Dudley saw and cared. He paid heed. On an ordinary day, doing an ordinary thing, giving out a lollipop, he changed her life.
Tradition is that Moses was responsible for writing down what is found in the first five books of the Old Testament. This tradition is founded on what is written throughout the Old Testament. A few examples:
One point is that the "tradition" of Moses was not a doctrine. It was a reality built on events that infused aspects of everyday living. The reality that Moses is assigned a role in recording some part of the Bible requires identifying those books. A claim the first five books were not from Moses leads to the question: if not the first five than what should be attributed to Moses?
All the books of the Pentateuch have traditionally been attributed to Moses, who is the leading character in four of them, excluding Genesis. It is thought that only Moses could have known the events in those four books, and also that God must have told him what to write in the Book of Genesis. Then, as early as 1520, the German theologian Andreas Rudolf Bodenstein von Carlstadt wrote a pamphlet arguing that Moses did not write the Pentateuch (see The International Standard Bible Encyclopedia, Volume 1, page 819). In 1574, A. Du Maes, a Roman Catholic scholar, suggested that the Pentateuch was composed by Ezra, using old manuscripts as a basis.
Both von Carlstadt and Du Maes were aware that certain passages in the Pentateuch appear to attest to Mosaic authorship. Taken in isolation, they show how Moses could indeed have written the first five books of the Bible. However, hermeneutic scholars place greater store by inadvertent clues, because these can not be fabricated. This answer deals with those inadvertent clues and how they appear to show that Moses did not write the Pentateuch.
Once we recognise that part of the book was written during the time of Israel, we are free to notice other features that place the entire book in the monarchic period. The Book of Deuteronomy was written in rather later Hebrew, with a similar style to the Book of Kings, which can only have been written towards the end of the monarchic period. The similarities are so obvious as to lead scholars to refer to an entire set of Old Testament books as the 'Deuteronomic History': (Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings). Since Moses could not have written the Deuteronomic History, he could not have written Deuteronomy.
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