The Book of ceremonial Magic

original edition at once betrays the imposture. It will be almost needless to say that in the
first decade of
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the sixteenth century there were no Jesuits; the Society originated with St. Ignatius, who
died in 1556, being two years after the confirmation of the Society by Pope Paul III. The
Conjurations are excessively curious. The first is addressed to a spirit whose name is not
indicated, but he is, supposed to have been obedient to Abraham and Isaac, and is
directed to bring the magician, out of the depths of the sea, so many millions--the number
is not specified and depends upon the cupidity of the operator--of the best Spanish gold;
otherwise, says the Conjuration, I will condemn thy body (sic) and thy soul. In the
second. formula, the spirit is cited by the knowledge and exorcising power of Agrippa, 1
which again puts a definite limit to the antiquity of the collection, were it otherwise
necessary. The third Invocation is addressed to the spirit Zayariel, who is conjured by
Agla Scheffert and the great Jehova Podashocheia. The remainder, to the number of
seven in all, are nearly identical in character and precisely in purpose, the demon being
invariably required too bring that which is desired by the operator from the depths of the
sea, or from the abyss of the waters, or from the spiritual abyss. The Discharge or
Absolution which concludes the series is really an additional conjuration.
The Citation of St. Cyprian is presumably an experiment in what is distinguished as
White Magic, seeing that it is addressed to an Angel who was the guest of Lot and
Abraham. The object being "help in need," and this in all simplicity, it is apparently
appropriate for every strait in life, and should be, therefore, noted for reference by those
who may think it worth while; it is too cumbrous and tedious for these pages, A similar
observation would apply only too truly to the Process for the Magical Acquisition of
Hidden Treasures, but it is
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much more complete than the rest and has so much connection with the Summum Bonum,
the desire of the eyes of all Ceremonial Magic, that it may be held necessary to give it. it
is, however, an operation of Necromancy and will be found in its proper place in the
Second Part. 1 The Verus Jesuitarum Libellus closes with a fuliginous conjuration of the
entire hierarchy of Infernus, which continues for many pages and contains more
unintelligible words than several combined Grimoires. In the absence of all knowledge of
its original edition, it is impossible to throw any light upon this singular imposture.
The Praxis Magica Fausti or "Magical Elements of Dr. John Faust, Practitioner of
Medicine," claims to have been printed from the original MS. in the Municipal Library of
Weimar and is dated 1571, at which period it must be respectfully affirmed that there was
no Municipal Library in the birthplace of Goethe. Furthermore, the existing collection
does not include the MS. Whether the original edition was antedated cannot be certainly
affirmed, as it is exceedingly scarce, and I am acquainted with it only in the reprint of
Scheible and in an unprinted transcript by Major Irwin. The work consists of a few
curious plates, in the manner of the seventeenth century, and a few unintelligible