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The Written Sources of Oriental Magic and Commentaries Grimoire References Chaldea:

The following 'Black Books' of the sorcerers have traces of Chaldean magical rituals or processes attributed to Chaldean origin:

Scfer Raziel (The Book of Raziel). B.M. Slo. 3826.

The Grimoire of (attributed to) Pope Honorius II. Paris: 1760 and 1800.


Grimoires and commentaries containing so-called Solomonic Magic are the following:

The Key (Clavicle) of Solomon. (Tr. Mathers, London, 1888.)

Ars Notoria, by Robert Turner. (MS., B.M. Slo. 3648.)

De Novem Candariis Salomonis.

True Black Magic.

Lemegeton (The Lesser Key). B.M. MS. Slo. 2731 (1676).

The Grimoire of Honorius. Rome, 1760.

Kitab-el-Uhud (Arabic MSS.).

Speculum Salomonis.


Septem Sigilla Planetarum.

Anelli Negromantici del Salomone.

Verum Chaldaicum Vinculum.

Beschwerungen der Olympischen Geister.

Salomonie Trismosini.

De Tribus Figuris Spirituum.

Liber Pentaculorum.

Officiis Spirituum.

Hygnomantia ad Filium Roboam.

Many of these works are mainly composed of extracts from The Kej: some are almost certainly forgeries. In any case, there is frequent confusion as to whether the Solomon referred to is the king or one of the several rabbinical writers of that name.

These books, however, in many versions, and those grimoires which follow, have all at one time or another been used as the authoritative books of the sorcerers. The mere possession of MSS. such as these meant death at the time of the Spanish and other Inquisitions.

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As in the case of Chaldean magic, Egyptian rituals seem greatly to have influenced magic throughout the West and the Middle East. At the same time there are very few works extant which even claim direct Egyptian inspiration in their entirety. Works by the Egyptologists Wallis Budge and Flinders Petrie contain the references for magico-religious papyri and inscriptions.

The following three formerly well-known and much used grimoires either contain Egyptian traces, or themselves claim Egyptian originals :

The Sage of the Pyramids.

The (Sworn) Book of Honorius.

The Arbatel of Magic.


European and Arabic sources abound with books containing real or attributed Hebrew inspiration. In some of these—as in several of the foregoing grimoires—Chaldean, Salomonic and other magicians are cited as authorities. For this reason there must of necessity be some duplication in any bibliography.

It is generally agreed that the grimoires most used in Europe have contents which mark them as of very probably Jewish authorship or derivation. Those with Gnostic, Egyptian, Chaldean and Arabian inspiration very possibly filtered through Arab Spain to the more western parts of Europe; where they were generally first known in their Latin form.

The following list completes the major works of black and white magic known collectively as the Books of the Sorcerers. One or more of these volumes formed an essential part of all witches' and wizards' repertoires. They are almost all clandestine works. Those copies which are known are mostly to be found represented in such libraries as the British Museum, the Bibliothèque Nationale, and the Bibliothèque de l'Arsénal in Paris.

The few reprints and French editions are extraordinarily hard to come by, and command high prices.

The Arbatel of Magic.

The Enchiridion of Pope Leo III.

The Pauline Art.

The Almadel.

The Book of Sacred Magic of Abramelin the Mage. (Tr. Mathers, London, 1898.)

The Grimorium Verum. (Tr. Plaingière, Paris, '1517'.)

The Grand Grimoire (The Red Dragon), Paris, 1822.

The Heptameron of Peter de Abano.

The Fourth Book of Occult Philosophy (attributed to Cornelius Agrippa). London, 1783.

Bibliographical material concerning other occult works and commentaries, with particular reference to the oriental traditions and rites, are given in the body of the text of this book, or in the form of footnotes. In addition to this, a select list of useful works has been appended to this section of the volume.

Relatively little exists in European languages, covering Asian magic and its theory. Anthropological works, almost without exception, do not concern themselves with collating magical practices with the literature of the subject. Of those which are extant, hardly one such work is available to the general public. Much useful work has been done, but it is nearly all buried in periodical literature and the proceedings of learned societies. Some ultra-scholarly works are far too heavy going for most people, and attempt to cover too much ground. Facts are often collected and piled upon one another until almost anything could be 'proved'.

The following are the most important works on Sufism, and are available in their complete form only in Arabic or Persian. This list covers the major classical works by the Sufi saints:


1. Ihya Ulum ed-Din.

2. Al-Munqidh min ad-Dalal.

3. Ibtida el-Hidaya.

4. Kimiyya es-Saadat.

Ibn el-Arabi: (1164-1240)


Mullah Nur-ed-Din Abd-er-Rahman Jami:

1. Nafahat el Uns.

2. Lawaih.

Mullah Nur-ed-Din Abd-er-Rahman Jami:

3. Salman o Abdal.

4. Yusuf o Zulaikha. j. Baharistui.

Sheikh Farid-ed-Din Attar: (1140-1234)

Maulana Jalal-ed-Din Rumi. (1207-1273)

1. Mathnavi-i-Maanavi.

2. Diwan-i-Mawlana-Rum.

Abu el-Muwahih ash-Shadhili:

Qawanin Hikam el-Ishraq.

Sheikh Masxihuddin Saadi, of Shiraz: (1184-1291)

1. Gulistan.

Sheikh Mohd. Shabistari: Gulshan-i-Raz.

(i jth-i4th century)

Khwaja Shams-ed-Din Hafiz, Diwan, of Shiraz: (1300-1388)

The following books published in European languages contain valuable material about Sufism and the Fakirs:

Shah, Sirdar I. Ali. Islamic Sufism. (London, 1938.) Asín Palacios, M. Místico murciano Abenarabi. (Madrid, 1925.) Smith, M. Early Mysticism in the Near and Middle East. (London, 1931.)

Massignon, L. Technique de la Mystique Musulmane. (Paris, 1928.)

Jewish Magic:

Weiner, W. Sippurim eine Sammimg jüdischer Volkssagen, Mythen,

Legenden. (U.S.F., Prague, 1848.) Van Dale. De Origine ac Progressu Idolitatraae. (Amstel, 1696.) Davies, T. W. Magic and Divination among the Hebrews. (London, 1898.)

Assyria and Babylonia:

Thompson, R. C. Devils and Evil Spirits of Babylonia. (London, 1903.) Thompson, R. C. Reports of the Magicians and Astrologers of Nineveh and Babylon. (London, 1900.) King, L. W. Babylonian Magic and Sorcery. (London, 1896.) Fossey, C. La Magie Asyrienne. (Paris, 1902.) Laurent, A. La Magie et la Divination che\ les Chaldéo-Assyriens. (Paris, 1894.)

Lenormant, F. Science Occulte: Magie Cbes^ les Chaldéens. (Paris, 1874.)


Henry, V. La Magie dans l'Inde Antique. (Paris, 1904.)

Hatch, W. J. Land Pirates of India. (London, 1928.)

Marques-Rivière, J. L'Inde Secrete et sa Magie. (Paris, 1937.)

Carrington, H. Hindu Magic. (London, 1909.)

Barbe, P. "Indian Death-Spell", in Journ. Asiatic Soc. Bengal, XV,

Raghunathji, K. (Tr.). Manirama, the Book of Fate. (Bombay, 1886.) Jacolliot, L. Occ. Sei. in India. (1884.)

Nana-Prakásam Pillai. Personal Magnetism and Occultism. (Madras, 1911.)

Bosc, E. Addha-Nari, ou l'Occultisme dans l'Inde. (Paris, 1893.)


Shen Chung-tao. Symbols of the Yi-King. (Shanghai, 1934.) Cibot, P. "Magie des Chinois", in Mémoires Concernant les Chinois.

(Weimar, 1802.) De Groot, J. J. M. Religious System of China. (Leyden, 1892.) Legge, J. The Yi-King. (Vol. XVI of Sacred Books of the East. Ed.

Prof. Max Muller.) (Oxford, 1882.) de Harlez, C. Les Croyances religieuses des premiers Chinois. (Brussels

(Acad, des Sciences), 1887.) Bouinais, A., and Paulus, A. Le Culte des Morts dans le Céleste Empire (Paris, Musée Guimet, 1893.)


Crum, W. E. La Magie Copte. (Paris, 1922.) Budge, A. Wallis. Egyptian Magic. (London, 1899.) Groff, P. Études sue la Sorcellerie : Mémoires Présentés à l'Institut Egyptien. (Cairo, 1897.)

Knight, A. E. Amen te t: Account of the Gods, Amulets and Scarabs of the Ancient Egyptians. (London, 1915.) Petrie, W. M. F. Egyptian Festivals and Nile Shrines. (Brit. School of

Arch, in Egypt, Studies, 191 i.) Wiedemann, A. Magie und Zauberie im alten 'Ägypten. (190J.) Lexa, F. La Magie dans l'Egypte antique de l'ancien Empire jusqu'à l'epoque copte. (Paris, 3 vols., 1925.)


Donaldson, B. A. The Wild Rue. (London, 1938.) Abdullah b. Muh., b. Husain. Khawas-i-Ayat. (Copenhagen, 1920.) Benveniste, E. Les Mages dans l'ancien Iran. (Paris (Etudes iraniennes, xv), 1938.)

Williams-Jackson, A. V. Die Iranische Religion. (Strasbourg, 1901.)


Neel, A. D. Mystiques et Magiciens du Thibet. (Paris, 1929.)

Schlagintweit, E. Buddhism in Tibet. (London, 1881.)

Koppen, C. F. Die lamaische Hierarchie und Kirche. (Berlin, 1859.)

Rockhill, W. W. Ethnology of Tibet. (Washington, 1895.)

Arab (North Africa):

Ibn al-Wahshiyya. Kitab Shauq el Mustakham. (Cairo, 1350.) Westermarck, E. Ritual and Belief in Morocco. (London, 1926.) Hammer (Ed.). Ancient Alphabets. (1922.) Doutté, E. Magie et Religion. (Alger, 1909.)


Chikashige, Prof. M. Alchemy and other Achievements of the Ancient Orient. (Tokyo, 1936.)

Lowell, P. Occult Japan. (London, 1895.)

Oriental Magic in General, and Comparative Studies:

Lenormant. La Science Occulte en Asie. (Paris, 2 vols., 1874-75.)

Thimmy, R. La Magie aux Colonies. (Paris, 1935.)

Tchéraz, M. Armenian Magic. Trans. (IX Oriental Cong, ii, 826.)

Budge, F. W. Lives of Mabâ Seyôn and gabra Krestos.

Gimlette, J. D. Malay Poisons and Charm Cures. (1915.)

Marinas, Albert. "Quelques problèmes de méthode dans l'étude de la magie." (Extrait de Bulletin de la Société Royale d'Anthropologe et de la Préhistoire.) (Merxplas, 1933.)

Sayce, A. H. The Religions of Ancient Egypt and Babylonia. (Edinburgh, 1902.)

Gollancz, H. Book of Protection. (Frowde, 1912.)

Davies, M. Magic, Divination and Demonology among the Hebrews and their Neighbours. (London, 1898.)

Thompson, R. C. Semitic Magic. (Vol. 3, Luzac's Oriental Religions Series.) (London, 1908.)

Daiches, S. Babylonian Oil Magic in the Talmud and later Jewish Literature. (London, 1913.)

Cooke, J. T. Inquiry into Psychic and Nervous Forces. (Dublin, 1905.)

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