ABSTRACT
The Book of Ceremonial Magic may have no foundation in fact, and may. be eminently foolish, but it is not a superstitious assumption. It has been well pointed out by Eliphas Levi that the term superstition signifies survival; that is to say, it is the sign surviving the idea. Thus, the Catholic doctrine of Transubstantiation, in its open theological sense, mayor may not be true doctrine, but in neither case can the worship of the consecrated elements be superstitious, because such worship draws directly from the idea which has created the outward sign. If a time could be supposed when the Elements should continue to be worshipped after the doctrine itself had passed away, that would be a superstitious observance. But the etymological conception of superstition connects also with the idea of redundance. Thus, a double consecration of the Eucharistic elements would be a superstitious observance, as well as blasphemously absurd, because the first consecration is effectual by the theological hypothesis. But the repetition of the Angelical Salutation in the devotion of the Holy Rosary is not superstitious, because the first recitation is not necessarily effectual by the devotional hypothesis. So also the magical practice which consists with the magical hypothesis will not be superstitious, though it may not consist with reason. The slaughter of a kid with a view to securing a virgin parchment is not a superstitious but a precautionary or assumptive measure. The conversion of this slaughter into a sacrifice is not superstitious, because it has a purpose which consists with the magical hypothesis, namely, the increase of virtue by the consecration of the religious motive. The importation into such sacrifice of ceremonies which are not precautionary, and do not, by the hypothesis, increase the virtue, are redundant and so far superstitious. Such offices do not occur in the Grimoires, with the exception of that of Honorius, in which Ritual they are further charac-
terised by brutal features. The slaughter of a black cock and the extraction of the eyes, tongue and heart, which must be reduced into powder, and that powder subsequently sprinkled on the lambskin, is a redundant and monstrous observance. Were I therefore an occultist, with a belief in the efficacy of magical rituals, I should say that the Grimoire of Honorius must be avoided, but it should be unnecessary at the present day to warn anyone against practices to which no one is likely to resort, which belong to the foolish mysteries of old exploded doctrines, and are interesting assuredly, but only as curiosities of the past. It should be added that the profanations of the mysteries of religion prescribed by the Grimoire of Honorius are not intentional profanations, and may be condoned to that extent. Their purpose is not outrage, but increase of efficacy.
