The Book of ceremonial Magic

of his great prosperity is acknowledged by him in a letter of thanks addressed to Pope
Leo, the original of which, it is affirmed, may still be seen in the Library of the Vatican,
written with the monarch's own hand. He states therein that since his reception of a little
volume entitled Enchiridion, filled with special prayers and mysterious figures, sent by
His Holiness as a precious gift, he has never ceased to be fortunate, and that of all things
in the universe which are capable of harming man, not one has shewn any malignity
against him, in gratitude for which he proposes to devote himself and all that is his to the
service of his benefactor. The letter is in Latin; the monarch styles himself Carolus
Magnus, which appears highly unlikely, and he terms the pontiff Summus Antistitum
Antistes, but this is not in itself improbable, as the Papal claim to Episcopal supremacy
was fully developed at the beginning of the ninth century.
It is needless to say that there is no such document preserved in the Vatican Library;
furthermore, there are no letters of Charlemagne extant, and, despite the encouragement
he gave to men of learning and the Academy mentioned by Alcuin, it is not at all certain
that he could either read or write. Lastly, while it is quite true that his empire included
Germany, as it did also Holland, Belgium, Switzerland and part of Italy, after his
coronation it is much more probable that he would have styled himself Emperor of the
Romans. There is, in fact, no colourable pretence of genuineness about the so-called
autograph letter, or to be precise it betrays itself--as I have indeed suggested already.
This fact being established, we may proceed to the consideration of the alleged date of
publication--Rome, 1523. This edition is mentioned by Pierre Christian in his Histoire de
la Magie, and he defends the authenticity of the Enchiridion
p. 42
on the ground, among others, that it passed unchallenged in the Eternal City during such
a pontificate as that of Clement VII. A second edition is said to have been printed at
Rome in 1606; between 1584 and 1633 it appeared four times at Lyons and once at
Mayence. In 1660 it was published for the last time at Rome. Unfortunately for the
purposes of this criticism, the examples of 1633 and 1660 have been alone available. The
first claims to be nuperrime mendis omnibus purgatum, but it has been evidently in the
hands of a Grimoire maker, and it appears to have been edited and extended in the
Grimoire interest. 1 This is certain, but it is impossible to say how much beyond the Seven
Mysterious Orisons connected with the name of Pope Leo are to be found in the original,
or whether the original was antedated. Outside these Orisons the modern accent of the
work is unmistakable, and it is difficult to understand how any instructed person, much
less a bibliophile like M. Christian, could have been deceived by it. It is certain, however,
that when he approached the secret sciences, their substitutes and their memorials in
literature, he depended more on his imagination than on his knowledge or research.
The work itself, as already said, is simply a collection of religious charms, effectual
against all the perils to which every sort and condition of men may be made subject on
land, on water, from open and secret enemies, from the bites of wild and rabid beasts,
from poisons, from fire, from tempests. While it thus ensures against evil, it gives