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The Rituals of Black Magic If we come to the facts, they are these. The first edition of the Grimoire is said to have appeared in 1629, and it is not likely that it was forged much earlier than the end of the sixteenth century, being, roughly, nine hundred years after the death of its supposed author. The Pope, it must be confessed, was a voluminous writer; his sermons and his vast correspondence have appeared in two large volumes at Paris,1 under auspices which were unlikely to admit even a contemptuous reference to the forged constitution. There is none, accordingly, which is to be regretted from the standpoint of bibliography. But the editor has also excluded with the same silence another work much more reasonably attributed, and to which no odium can attach. It is one also which is important to our inquiry, and it is entitled Honorii Papm adversus tenebrarum Pt'incipem et ejus Angelos Oonjurationes ex originale Romm servato, Rome, 1529. The authenticity of this work is evidently questioned by its exclusion, and it is impossible to speak certainly concerning it, as, on account of its extreme rarity, few public libraries, none apparently in England, possess an example. But it is evidently the formularies of exorcism, a rite of the Church, and possessing a considerable body of literature, to which even a Pope of past ages might not inconceivably have contributed. However this may be, the attribution in the one case will account for it in the other. The book of Black Magic may be merely a perversion of the orthodox conjurations, and if not that, is a reprisal; it is Sorcery revenging herself on a Pope who casts out devils by representing him as the prince of those who dealt with them. Having said something to justify the Grimoire from groundless condemnation, it is necessary now to add, on the authority of its own evidence, that it is a malicious and s Hoi'OJ'a Patriltica, HOfJtW'ii III. 01,-a O•ttia. Paris, 18?9, 8 vo.



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