Grimoire

This article is about books of magic. For the operating initially been used to refer to all books written in Latin.
system term, see Source Mage GNU/Linux. By the 18th century, the term had gained its now com-
A grimoire /ɡrɪmˈwɑr/ is a textbook of magic. Such mon usage in France and had begun to be used to re-
fer purely to books of magic, which Owen Davies pre-
sumed was because “many of them continued to circu-
late in Latin manuscripts”. However, the term grimoire
also later developed into a figure of speech amongst the
French indicating something that was hard to understand.
It was only in the 19th century, with the increasing inter-
est in occultism amongst the British following the pub-
lication of Francis Barrett’s The Magus (1801), that the
term entered the English language in reference to books
of magic.[1]

2 History

2.1 Ancient period

The earliest known written magical incantations come

from ancient Mesopotamia (modern Iraq), where they
This design for an amulet comes from the Black Pullet grimoire. have been found inscribed on various cuneiform clay
tablets excavated by archaeologists from the city of Uruk
books typically include instructions on how to create and dated to between the 5th and 4th centuries BCE.[5]
magical objects like talismans and amulets, how to per- The ancient Egyptians also employed magical incan-
form magical spells, charms and divination and also how tations, which have been found inscribed on various
to summon or invoke supernatural entities such as angels, amulets and other items. The Egyptian magical system,
spirits, and demons.[1] In many cases, the books them- known as heka, was greatly altered and enhanced after the
selves are also believed to be imbued with magical pow- Macedonians, led by Alexander the Great, invaded Egypt
ers, though in many cultures, other sacred texts that are in 332 BCE. Under the next three centuries of Hellenistic
not grimoires, such as the Bible, have also been believed Egypt, the Coptic writing system evolved, and the Library
to have supernatural properties intrinsically; in this man- of Alexandria was opened, and this likely had an influence
ner while all books on magic could be thought of as gri- upon books of magic, with the trend on known incanta-
moires, not all magical books should.[2] tions switching from simple health and protection charms
to more specific things, such as financial success and sex-
While the term grimoire is originally European and many ual fulfillment.[6] It was also around this time that the leg-
Europeans throughout history, particularly ceremonial endary figure of Hermes Trismegistus developed as a con-
magicians and cunning folk, have made use of grimoires, flation of the Egyptian god Thoth and the Greek Hermes;
the historian Owen Davies noted that similar books can this figure was associated with both writing and magic,
be found all across the world, ranging from Jamaica to and therefore of books on magic.[7] The ancient Greeks
Sumatra,[3] and he also noted that the first grimoires could and Romans believed that books on magic were invented
be found not only in Europe but in the Ancient Near by the Persians, with the 1st-century CE writer Pliny the
East.[4] Elder stating that magic had been first discovered by the
ancient philosopher Zoroaster around the year 6347 BCE
but that it was only written down in the 5th century BCE
1 Etymology by the magician Osthanes—his claims are not, however,
supported by modern historians.[8]
It is most commonly believed that the term grimoire orig- The ancient Jewish people were also often viewed as be-
inated from the Old French word grammaire, which had ing knowledgeable in magic, which, according to legend,

1
2 2 HISTORY

they had learned from Moses, who himself had learned it Testament records that St. Paul had called for the burn-
in Egypt. Indeed, amongst many ancient writers, Moses ing of magic and pagan books in the city of Ephesus;
himself was seen as an Egyptian rather than a Jew, and this advice was adopted on a large scale after the Chris-
two manuscripts likely dating to the 4th century, both of tian ascent to power.[11] Even before Christianisation, the
which purport to be the legendary eighth Book of Moses Imperial Roman government had suppressed many pa-
(the first five being the initial books in the Biblical Old gan, Christian, philosophical, and divinatory texts that it
Testament), present him as a polytheist who explained viewed as threats to Roman authority, including those of
how to conjure gods and subdue demons.[7] Meanwhile, the Greek mystic and mathematician Pythagoras.
there is definite evidence of grimoires being used by cer-
tain, particularly Gnostic, sects of early Christianity; in
the Book of Enoch found within the Dead Sea Scrolls for 2.2 Medieval period
instance, there is various information on astrology and the
angels. In possible connection with the Book of Enoch, In the Medieval period, the production of grimoires con-
the idea of Enoch and his great-grandson Noah having tinued in Christendom, as well as amongst Jews and the
some involvement with books of magic given to them by followers of the newly founded Islamic faith. As the his-
angels continued in various forms through to the medieval torian Owen Davies noted, “while the [Christian] Church
period.[8] was ultimately successful in defeating pagan worship it
never managed to demarcate clearly and maintain a line
“Many of those [in Ephesus] who believed [in Christian- of practice between religious devotion and magic,”[12]
ity] now came and openly confessed their evil deeds. A and the use of such books on magic continued. In Chris-
number who had practised sorcery brought their scrolls tianised Europe, the Church divided books of magic into
together and burned them publicly. When they calculated two kinds; those that dealt with “natural magic” and those
the value of the scrolls, the total came to fifty thousand that dealt in “demonic magic”. The former was accept-
drachmas. In this way the word of the Lord spread widely able, because it was viewed as merely taking note of the
and grew in power.” powers in nature that were created by God; for instance,
Acts 19, c. 1st century the Anglo-Saxon leechbooks, which contained simple
spells designed for medicinal purposes, were tolerated.
However, the latter, demonic magic was not acceptable,
Israelite King Solomon was a Biblical figure also as-
because it was believed that such magic did not come
sociated with magic and sorcery in the ancient world.
from God, but from the Devil and his demons - these gri-
The 1st-century Romano-Jewish historian Josephus men-
moires dealt in such topics as necromancy, divination and
tioned a book circulating under the name of Solomon that
demonology.[13] Despite this, “there is ample evidence
contained incantations for summoning demons and de-
that the mediaeval clergy were the main practitioners of
scribed how a Jew called Eleazar used it to cure cases of
magic and therefore the owners, transcribers, and circu-
possession. The book may have been the Testament of
lators of grimoires,”[14] while several grimoires were ac-
Solomon but was more probably a different work.[9] The
tually attributed to various Popes.[15]
pseudepigraphic Testament of Solomon is one of the old-
est magical texts. It is a Greek manuscript attributed to One such Arabic grimoire devoted to astral magic, the
Solomon and likely written in either Babylonia or Egypt 12th-century Ghâyat al-Hakîm fi'l-sihr, was later trans-
sometime in the first five centuries CE, over a thou- lated into Latin and circulated in Europe during the 13th
sand years after Solomon’s death. The work tells of the century under the name of the Picatrix.[16] However, not
building of The Temple and relates that construction was all such grimoires of this era were based upon Arabic
hampered by demons until the angel Michael gave the sources; the 13th-century the Sworn Book of Honorius,
king a magical ring. The ring, engraved with the Seal for instance, was, like the ancient Testament of Solomon
of Solomon, had the power to bind demons from doing before it, largely based upon the supposed teachings of
harm. Solomon used it to lock certain demons within the Biblical king Solomon and also included ideas such
jars and commanded others to do his bidding, although as prayers and a ritual circle, with the mystical purpose
eventually, according to the Testament, he was tempted of having visions of God, Hell, and Purgatory and gain-
into worshipping “false gods”, such as Moloch, Baal, and ing much wisdom and knowledge as a result. Another was
Rapha. Subsequently, after losing favour with God, King the Hebrew Sefer Raziel Ha-Malakh, translated in Europe
Solomon wrote the work as both a warning and a guide as the Liber Razielis Archangeli.[17]
to the reader.[10] A later book also claiming to have been written by
Notwithstanding the accounts of Biblical figures like Solomon was originally written in Greek during the 15th
Moses, Enoch and Solomon being associated with mag- century, where it was known as the Magical Treatise
ical practices, when Christianity became the dominant of Solomon or the Little Key of the Whole Art of Hy-
faith of the Roman Empire, the early Church frowned gromancy, Found by Several Craftmen and by the Holy
upon the propagation of books on magic, connecting it Prophet Solomon. In the 16th century, this work had been
with paganism, and burned books of magic. The New translated into Latin and Italian, being renamed the Clav-
icula Salomonis, or the Key of Solomon.[18] Also in Chris-
2.3 Early modern period 3

of interest in magic that had been found in the Mediaeval

period, and in this period, there was an increased interest
in Hermeticism amongst occultists and ceremonial ma-
gicians in Europe, largely fueled by the 1471 translation
of the ancient Corpus hermeticum into Latin by Marsilio
Ficino (1433–99). Alongside this, there was also a rise
in interest in a form of Jewish mysticism known as the
Kabbalah, which was spread across the continent by Pico
della Mirandola and Johannes Reuchlin.[22] The most im-
portant magician of the Renaissance was Heinrich Cor-
nelius Agrippa (1486–1535), who widely studied var-
ious occult topics and earlier grimoires and eventually
published his own, the Three Books of Occult Philoso-
phy, in 1533.[23] A similar figure was the Swiss magi-
cian known as Paracelsus (1493–1541), who published
Of the Supreme Mysteries of Nature, in which he empha-
sised the distinction between good and bad magic.[24] A
third such individual at the time was Johann Georg Faust,
upon whom several pieces of later literature were writ-
ten, such as Christopher Marlowe's Doctor Faustus, that
portrayed him as consulting with demons.[25] The idea of
demonology had remained strong in the Renaissance, and
several demonological grimoires were published, includ-
ing The Fourth Book of Occult Philosophy, which falsely
claimed to having been authored by Agrippa,[26] and the
An excerpt from Sefer Raziel HaMalakh, featuring various Pseudomonarchia Daemonum, which listed 69 different
magical sigils (or ‫סגולות‬,seguloth, in Hebrew) demons. To counter this, the Roman Catholic Church au-
thorised the production of many works of exorcism, the
rituals of which were often very similar to those of de-
tendom during the Mediaeval Age, grimoires were writ- monic conjuration.[27] However, alongside these demono-
ten that were attributed to other ancient figures, thereby logical works, grimoires on natural magic also contin-
supposedly giving them a sense of authenticity because ued to be produced, including Magia naturalis, written
of their antiquity. The German Abbot and occultist by Giambattista Della Porta (1535–1615).[28]
Trithemius (1462–1516) supposedly had in his posses-
sion a Book of Simon the Magician, based upon the New
Testament figure of Simon Magus. Magus had been a
contemporary of Jesus Christ's and, like the Biblical Je-
sus, had supposedly performed miracles, but had been
demonised by the Medieval Church as a devil worship-
per and evil individual.[19] Similarly, it was commonly
believed by mediaeval people that other ancient figures,
such as the poet Virgil, astronomer Ptolemy and philoso-
pher Aristotle, had been involved in magic, and grimoires
claiming to have been written by them were circulated.[20]
However, there were those who did not believe this; for
instance, the Franciscan friar Roger Bacon (c. 1214–94)
stated that books falsely claiming to be by ancient authors
“ought to be prohibited by law”.[21]

2.3 Early modern period

As the early modern period commenced in the late Man inscribed in a pentagram, from Heinrich Cornelius
15th century, many changes began to shock Europe that Agrippa's De Occulta Philosophia (Eng., Three Books of Oc-
would have an effect on the production of grimoires; cult Philosophy). The signs on the perimeter are astrological.
the historian Owen Davies classed the most important of
these as being the Protestant Reformation and subsequent The advent of printing in Europe meant that books could
Catholic Counter-Reformation, the witch-hunts and the be mass-produced for the first time and could reach
advent of printing. The Renaissance saw the continuation an ever-growing literate audience. Amongst the earli-
4 2 HISTORY

est books to be printed were magical texts; the nómi- 2.4 18th and 19th centuries
nas were one example of this, consisting of prayers to
the saints used as talismans.[29] It was particularly in
Protestant countries, such as Switzerland and the Ger- “Emperor Lucifer, master of all the rebel spirits, I beg you
man states, which were not under the domination of the to favour me in the call that I am making to your grand
Roman Catholic Church, where such grimoires were pub- minister LUCIFUGÉ ROFOCALE, desiring to make a
lished. Despite the advent of print however, handwrit- pact with him; I beg you also, prince Beelzebub to protect
ten grimoires remained highly valued, as they were be- me in my undertaking. O count Astarot! Be favourable
lieved to contain inherent magical powers within them, to me, and make it so that this night the grand Lucifege
and they continued to be produced.[30] However, with in- appears to me in human form, and without any bad odour,
creasing availability, people lower down the social scale and that he accords to me, by the pact that I am going to
and women began to have access to books on magic; this present to him, all the riches I need.”
was often incorporated into the popular folk magic of From the Grand Grimoire.
the average people, and in particular, that of the cunning
folk, who were professionally involved in folk magic.[31]
These works also left Europe and were imported to those The 18th century saw the rise of the Enlightenment, a
parts of Latin America controlled by the Spanish and movement devoted to science and rationalism, predom-
Portuguese empires and the parts of North America con- inantly amongst the ruling classes. However, amongst
trolled by the British and French empires.[32] much of Europe, belief in magic and witchcraft per-
sisted, as did the witch trials in certain areas. Certain
Throughout this period, the Inquisition, a Roman governments did try and crack down on magicians and
Catholic organisation, had organised the mass suppres- fortune tellers, particularly that of France, where the po-
sion of peoples and beliefs that they considered heretical. lice viewed them as social pests who took money from
In many cases, grimoires were found in the heretics’ the gullible, often in a search for treasure. In doing
possessions and destroyed.[33] In 1599, the church pub- so, they confiscated many grimoires.[37] However, it was
lished the Indexes of Prohibited Books, in which many also in France that a new form of printing developed,
grimoires were listed as forbidden, including several me- the Bibliothèque bleue, and many grimoires published
diaeval ones, such as the Key of Solomon, which were still through this circulated amongst an ever-growing percent-
popular.[34] In Christendom, there also began to develop age of the populace, in particular the Grand Albert, the
a widespread fear of witchcraft, which was believed to Petit Albert (1782), the Grimoire du Pape Honorious and
be Satanic in nature, and the subsequent hysteria, known the Enchiridion Leonis Papae. The Petit Albert in particu-
as the Witch Hunt, caused the death of around 40,000 lar contained a wide variety of different forms of magic,
people, most of whom were women. Sometimes, those for instance, dealing in both simple charms for ailments
found with grimoires, particularly of a demonological na- along with more complex things such as the instructions
ture, were prosecuted and dealt with as witches, but in for making a Hand of Glory.[38]
most cases, those accused had no access to such books.
The European nation that proved the exception to this, In the late 18th and early 19th centuries, following the
however, was the highly literate Iceland, where a third of French Revolution of 1789, a hugely influential grimoire
the 134 witch trials held involved people who had owned was published under the title of the Grand Grimoire,
grimoires.[35] By the end of the Early Modern period and which was considered particularly powerful, because it
the beginning of the Enlightenment, many European gov- involved conjuring and making a pact with the devil’s
ernments brought in laws prohibiting many superstitious chief minister, Lucifugé Rofocale, in order to gain wealth
beliefs in an attempt to bring an end to the Witch Hunt; from him. A new version of this grimoire was later
this would invariably affect the release of grimoires. published under the title of the Dragon rouge and was
available for sale in many Parisian bookstores.[39] Similar
Meanwhile, Hermeticism and the Kabbalah would in- books published in France at the time included the Black
fluence the creation of a mystical philosophy known as Pullet and the Grimoirium Verum. The Black Pullet, prob-
Rosicrucianism, which first appeared in the early 17th ably authored in late-18th-century Rome or France, dif-
century, when two pamphlets detailing the existence of fers from the typical grimoires in that it does not claim
the mysterious Rosicrucian group were published in Ger- to be a manuscript from antiquity but told by a man who
many. These claimed that Rosicrucianism had originated was a member of Napoleon's armed expeditionary forces
with a Medieval figure known as Christian Rosenkreuz, in Egypt.[40]
who had founded the Brotherhood of the Rosy Cross;
however, there was no evidence for the existence of The widespread availability of such printed grimoires in
Rosenkreuz or the Brotherhood.[36] France—despite the opposition of both the rationalists
and the church—soon spread to neighbouring countries
such as Spain and Germany. In Switzerland, the city
of Geneva was commonly associated with the occult at
the time, particularly by Catholics, because it had been
a stronghold of Protestantism, and many of those in-
2.5 20th and 21st centuries 5

terested in the esoteric travelled from their own Roman In Britain, new grimoires continued to be produced
Catholic nations to Switzerland to purchase grimoires or throughout the 18th century, such as Ebenezer Sibly's A
to study with occultists.[41] Soon, grimoires appeared that New and Complete Illustration of the Celestial Science of
involved Catholic saints within them; one such example Astrology. In the last decades of that century, London ex-
that appeared during the 19th century that became rel- perienced a revival of interest in the occult, and this was
atively popular, particularly in Spain, was the Libro de only further propagated when Francis Barrett published
San Cipriano, or The Book of St. Ciprian, which falsely The Magus in 1801. The Magus contained many things
claimed to date from c. 1000. Like most grimoires of taken from older grimoires, particularly those of Cor-
this period, it dealt with (amongst other things) how to nelius Agrippa, and while not achieving initial popularity
discover treasure.[42] upon release, gradually became a particularly influential
text.[46] One of Barrett’s pupils, John Parkin, created his
own handwritten grimoire, The Grand Oracle of Heaven,
or, The Art of Divine Magic, although it was never actu-
ally published, largely because Britain at the time was at
war with France, and grimoires were commonly associ-
ated with the French. The only writer to publish British
grimoires widely in the early 19th century, Robert Cross
Smith, released The Philosophical Merlin (1822) and The
Astrologer of the Nineteenth Century (1825), but neither
sold well.[47]
In the late 19th century, several of these texts (including
the Abra-Melin text and the Key of Solomon) were re-
claimed by para-Masonic magical organisations, such as
the Hermetic Order of the Golden Dawn and the Ordo
Templi Orientis.

2.5 20th and 21st centuries

The Secret Grimoire of Turiel claims to have been written

in the 16th century, but no copy older than 1927 has been
produced.[48]
A modern grimoire is the Simon Necronomicon, named
Title page of the 1880 New York edition of The Sixth and Sev-
after a fictional book of magic in the stories of H. P.
enth Books of Moses
Lovecraft and inspired by Babylonian mythology and the
"Ars Goetia", a section in the Lesser Key of Solomon
In Germany, with the increased interest in folklore dur- that concerns the summoning of demons. The Azoëtia
ing the 19th century, many historians took an interest of Andrew D. Chumbley has been described as a modern
in magic and in grimoires. Several published extracts grimoire.[49]
of such grimoires in their own books on the history of
magic, thereby helping to further propagate them. Per- The neopagan religion of Wicca publicly appeared in the
haps the most notable of these was the Protestant pas- 1940s, and Gerald Gardner[50] introduced the Book of Shad-
tor Georg Conrad Horst (1779–1832), who from 1821 ows as a Wiccan grimoire.
to 1826, published a six-volume collection of magical In the first decade of the 21st century, an assembly
texts in which he studied grimoires as a peculiarity of the of practitioners of esoteric magic, known as the Grey
Mediaeval mindset.[43] Another scholar of the time in- Council, founded the world’s first recognised school
terested in grimoires, the antiquarian bookseller Johann of wizardry in California, USA. Incorporated on 14
Scheible, first published the Sixth and Seventh Books of March 2004, the Grey School of Wizardry is a non-
Moses, two influential magical texts that claimed to have denominational, secular non-profit educational institu-
been written by the ancient Jewish figure Moses.[44] The tion. The school received a 501(c)(3) tax exemption from
Sixth and Seventh Books of Moses were amongst the works the Internal Revenue Service on September 27, 2007.
that later spread to the countries of Scandinavia, where, The school’s headmaster Oberon Zell-Ravenheart wrote
in Danish and Swedish, grimoires were known as black and compiled the school’s Grimoire for the Apprentice
books and were commonly found amongst members of Wizard (New Page, 2004) and the sequel Companion for
the army.[45] the Apprentice Wizard (New Page 2006).[51]
6 4 REFERENCES

3 In popular culture [10] Davies (2009:12-13)

[11] Davies (2009:18-20)

The term Grimoire commonly serves as an alternative
name for a spell book or tome of magical knowledge in [12] Davies (2009:21-22)
fantasy fiction and role-playing games. The most famous
[13] Davies (2009:22)
fictional Grimoire is the Necronomicon, a creation of H.
P. Lovecraft.[50] [14] Davies (2009:36)
In the film The Sorcerer this type of book was called [15] Davies (2009:34-35)
the Incantus. In the television series Charmed, the Gri-
moire is known as the evil equivalent of the Halliwell sis- [16] Davies (2009:25-26)
ters’ Book of Shadows. In the television series Witches
[17] Davies (2009:34)
of East End, a Grimoire is a book of spells used by the
Beauchamp witches in the show. In the television series [18] Davies (2009:15)
The Vampire Diaries and its spin-off The Originals, a Gri-
moire is a witch’s record of all of her/his spells, rituals, [19] Davies (2009:16-17)
potions, and herbs. [20] Davies (2009:24)
The central book of spells in the Disney animated fantasy [21] Davies (2009:37)
adventure series Gargoyles, the Grimorum Arcanorum, is
an ancient book of magic used by Demona and David [22] Davies (2009:46)
Xanatos in various schemes throughout the series’ story-
[23] Davies (2009:47-48)
line. In the video game Nier, one of the main characters
is a talking grimoire who is usually referred to as Weiss, [24] Davies (2009:48)
despite his protests that his companions should use his full
title, Grimoire Weiss. [25] Davies (2009:49-50)

Rose Lalonde from Homestuck had a Grimoire for Sum- [26] Davies (2009:51-52)
moning the Zoologically Dubious, which she alchemized
[27] Davies (2009:59-60)
together with her Needlewands to create the Thorns of
Oglogoth. [28] Davies (2009:57)
In Gregory Maguire's series of books set in the Land of [29] Davies (2009:45)
Oz: Wicked: The Life and Times of the Wicked Witch of
the West, Son of a Witch, A Lion Among Men, and Out [30] Davies (2009:53-54)
of Oz (referred to together as The Wicked Years), there
[31] Davies (2009:66-67)
is a book of spells and other magical arcana called the
Grimmerie. The name is an example of Maguire’s subtle [32] Davies (2009:84-90)
changing of familiar words that help to remind readers
that while the place they read about is mostly familiar, it [33] Davies (2009:54-55)
is also ever so slightly skewed. [34] Davies (2009:74)

[35] Davies (2009:70-73)

4 References [36] Davies (2009:47)

[1] Davies (2009:1) [37] Davies (2007:95-96)

[2] Davies (2009:2-3) [38] Davies (2007:98-101)

[3] Davies (2009:2-5) [39] Davies (2007:101-104)

[4] Davies (2009:6-7) [40] Guiley, Rosemary Ellen (2006). “grimoire”. The En-
cyclopedia of Magic and Alchemy. Infobase Publishing.
[5] Davies (2009:8) ISBN 1-4381-3000-7.
[6] Davies (2009:8-9) [41] Davies (2007:109-110)
[7] Davies (2009:10) [42] Davies (2007:114-115)
[8] Davies (2009:7) [43] Davies (2007:121-122)
[9] Butler, E. M. (1979). “The Solomonic Cycle”. Ritual [44] Davies (2007:123)
Magic (Reprint ed.). CUP Archive. ISBN 0-521-29553-
X. [45] Davies (2007:134-136)
 7

[46] Davies (2007:123-124)

[47] Davies (2007:135-137)

[48] Malchus, Marius (2011). The Secret Grimoire of Turiel.

Theophania Publishing. ISBN 978-1-926842-80-6.

[49] Semple, Gavin (1994) 'The Azoëtia - reviewed by Gavin

Semple', Starfire Vol. I, No. 2, 1994, p. 194.

[50] Davies, Owen (4 April 2008). “Owen Davies’s top 10 gri-

moires”. The Guardian. Retrieved 2009-04-08.

[51] Myash, Jeff, (March 2, 2011), “This spells trouble!

Real-life Dumbledore opens world’s first wizard school”,
MailOnline, Retrieved October 13, 2013.

5 Bibliography
• Davies, Owen (2009). Grimoires: A History of
Magic Books. Oxford University Press USA. ISBN
9780199204519. OCLC 244766270.

6 External links
• Internet Sacred Text Archives: Grimoires
• Digitized Grimoires
8 7 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

7 Text and image sources, contributors, and licenses

7.1 Text
• Grimoire Source: http://en.wikipedia.org/wiki/Grimoire?oldid=644030595 Contributors: Bryan Derksen, The Anome, David Merrill, Sjc,
Hajhouse, PierreAbbat, Perique des Palottes, Gabbe, Ihcoyc, Johan Magnus, Fibonacci, Carbuncle, TKTuttle, Robbot, Meelar, Puffy jacket,
DocWatson42, Djinn112, Gtrmp, Noone, Varlaam, Nathan Hamblen, Karl-Henner, Gary D, MakeRocketGoNow, Discospinster, Leibniz,
Bishonen, Auto movil, Dbachmann, BlueNight, DS1953, Kwamikagami, Giraffedata, HasharBot, Craigy144, Tocky, Batda, DreamGuy,
Wtmitchell, TShilo12, Angr, Woohookitty, Chupon, BD2412, Kbdank71, Rjwilmsi, Koavf, Phantom784, Made2Fade, Ewlyahoocom,
Michael Hopcroft, Fabartus, Witan, Pigman, Wiki alf, Justin Eiler, Zwobot, MSJapan, Bota47, Pegship, J S Ayer, Nikkimaria, E Wing,
Abune, BorgQueen, Dezekiel, Exit2DOS2000, D Monack, MaeseLeon, Intangible, Jsnx, SmackBot, Pwt898, Mira, RlyehRising, An-
OddName, Septegram, Armslurp, Valley2city, Chris the speller, Crashmasterd, Colonies Chris, Metallurgist, Shunpiker, Blueboar, Mitrius,
Korako, Fuzzypeg, The PIPE, Gobonobo, JoshuaZ, Shattered, NJMauthor, Midnightblueowl, Arctic-Editor, Malomeat, Dead3y3, Brain-
MagMo, Courcelles, Kingoomieiii, Rwflammang, Tdholmes, 345Kai, ShelfSkewed, Dadofsam, Goldfritha, Вasil, Pustelnik, Nick Number,
Fayenatic london, JAnDbot, Deflective, Roman à clef, T L Miles, Tigers bestfriend, Belg4mit, Steveprutz, .anacondabot, Twsx, Typicalst,
Xsmasher, R'n'B, Ian.thomson, Pyrospirit, FuegoFish, IceDragon64, Idioma-bot, Deor, Garbled Reverie, Tunnels of Set, Davehi1, Mar-
tin451, Mikejr0615, Doug, Michelle192837, Lamro, Tapalmer99, Alaniaris, SieBot, The Stickler, Binksternet, Lmateo002, Bradka, PhilD-
Wraight, Niceguyedc, GooferMan, Mysticknoll, Siriuslee, Chefallen, Holothurion, Adamfinmo, Editor2020, Olybrius, XLinkBot, Valtyr,
Will in China, Vcorani, Addbot, Whirling within, Ardent flame, Velle45, TheBrew, Favonian, Tide rolls, Lightbot, Yobot, AnomieBOT,
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John of Reading, Sullyss73, ZéroBot, Scythia, Anglais1, RagnaTheBloodedge, Socialservice, ClueBot NG, Juampi92, Helpful Pixie Bot,
Jeraphine Gryphon, Marcocapelle, MrBill3, Amityeternityinfinity, H. 217.83, ChrisGualtieri, Fcia0423, Lesahna01, Ruby Murray, Lfdder,
Hjjh0, Schoemann, Hollie.s.hennessy, Max Gumbo and Anonymous: 174

7.2 Images
• File:Pentagram_and_human_body_(Agrippa).jpg Source: http://upload.wikimedia.org/wikipedia/commons/d/dc/Pentagram_and_
human_body_%28Agrippa%29.jpg License: Public domain Contributors: From Heinrich Cornelius Agrippa’s Libri tres de occulta
philosophia. Scanned by Jörgen Nixdorf; originally at en:Image:Pentagram3.jpg. Original artist: Heinrich Cornelius Agrippa
• File:Question_book-new.svg Source: http://upload.wikimedia.org/wikipedia/en/9/99/Question_book-new.svg License: Cc-by-sa-3.0
Contributors:
Created from scratch in Adobe Illustrator. Based on Image:Question book.png created by User:Equazcion Original artist:
Tkgd2007
• File:Sefer_raziel_segulot.png Source: http://upload.wikimedia.org/wikipedia/commons/2/2d/Sefer_raziel_segulot.png License: Public
domain Contributors: Transferred from en.wikipedia; transferred to Commons by User:Doug using CommonsHelper. Original artist: Orig-
inal uploader was Mobius1ski at en.wikipedia
• File:Sixthandseventhbooks_frontpiece_1880.png Source: http://upload.wikimedia.org/wikipedia/commons/5/53/
Sixthandseventhbooks_frontpiece_1880.png License: Public domain Contributors: Scan of book, 1880 printing Original artist:
Reputedly Moses, Anon. American Editor, translation of 1849 German editor
• File:Talis02.png Source: http://upload.wikimedia.org/wikipedia/commons/e/ee/Talis02.png License: Public domain Contributors: ? Orig-
inal artist: ?
• File:Wiktionary-logo-en.svg Source: http://upload.wikimedia.org/wikipedia/commons/f/f8/Wiktionary-logo-en.svg License: Public do-
main Contributors: Vector version of Image:Wiktionary-logo-en.png. Original artist: Vectorized by Fvasconcellos (talk · contribs), based
on original logo tossed together by Brion Vibber

7.3 Content license

• Creative Commons Attribution-Share Alike 3.0