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The former was acceptable because it was viewed as merely taking note of the powers in nature that were created by God; for instance, the Anglo-Saxon leechbooks, which contained simple spells for medicinal purposes, were tolerated. Demonic magic was not acceptable, because it was believed that such magic did not come from God, but from [[the Devil]] and his demons. These grimoires dealt in such topics as [[necromancy]], [[divination]] and demonology. Despite this, "there is ample evidence that the mediaeval clergy were the main practitioners of magic and therefore the owners, transcribers, and circulators of grimoires," while several grimoires were attributed to Popes. | The former was acceptable because it was viewed as merely taking note of the powers in nature that were created by God; for instance, the Anglo-Saxon leechbooks, which contained simple spells for medicinal purposes, were tolerated. Demonic magic was not acceptable, because it was believed that such magic did not come from God, but from [[the Devil]] and his demons. These grimoires dealt in such topics as [[necromancy]], [[divination]] and demonology. Despite this, "there is ample evidence that the mediaeval clergy were the main practitioners of magic and therefore the owners, transcribers, and circulators of grimoires," while several grimoires were attributed to Popes. | ||
One such Arabic grimoire devoted to astral magic, the 12th-century Ghâyat al-Hakîm fi'l-sihr, was later translated into Latin and circulated in Europe during the 13th century under the name of the [[Picatrix]]. However, not all such grimoires of this era were based upon Arabic sources. The 13th-century ''[[Sworn Book of Honorius]]'', for instance, was (like the ancient ''[[Testament of Solomon]]'' before it) largely based on the supposed teachings of the Biblical [[King Solomon]] and included ideas such as prayers and a ritual circle, with the mystical purpose of having visions of God, [[Hell]], and [[Purgatory]] and gaining much wisdom and knowledge as a result. Another was the Hebrew [[Sefer Raziel | One such Arabic grimoire devoted to astral magic, the 12th-century Ghâyat al-Hakîm fi'l-sihr, was later translated into Latin and circulated in Europe during the 13th century under the name of the [[Picatrix]]. However, not all such grimoires of this era were based upon Arabic sources. The 13th-century ''[[Sworn Book of Honorius]]'', for instance, was (like the ancient ''[[Testament of Solomon]]'' before it) largely based on the supposed teachings of the Biblical [[King Solomon]] and included ideas such as prayers and a ritual circle, with the mystical purpose of having visions of God, [[Hell]], and [[Purgatory]] and gaining much wisdom and knowledge as a result. Another was the Hebrew [[Sefer Raziel HaMalakh]], translated in Europe as the ''Liber Razielis Archangeli''. | ||
A later book also claiming to have been written by Solomon was originally written in Greek during the 15th century, where it was known as the ''Magical Treatise of Solomon'' or the ''Little Key of the Whole Art of Hygromancy, Found by Several Craftsmen and by the Holy Prophet Solomon''. In the 16th century, this work had been translated into Latin and Italian, being renamed the ''Clavicula Salomonis'', or the ''[[Key of Solomon]]''. | A later book also claiming to have been written by Solomon was originally written in Greek during the 15th century, where it was known as the ''Magical Treatise of Solomon'' or the ''Little Key of the Whole Art of Hygromancy, Found by Several Craftsmen and by the Holy Prophet Solomon''. In the 16th century, this work had been translated into Latin and Italian, being renamed the ''Clavicula Salomonis'', or the ''[[Key of Solomon]]''. | ||