Johann Georg Faust - The Black Raven Or The Threefold Coercion Of Hell (185.0 Kb)
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This is Doctor Johannes Faustis Miracul Art and Magic Book, or The Black Raven, or also named The Threefold Coercion of Hell. With this book I, Dr. Johannes Faust, have coerced all the spirits so that they had to bring to me whatever I desired: be it go ld, silver, treasures large and small, also the spring-root, and whatever else is available on Earth.The book of Doctor Johannes Faust is one of the best known grimoires in the German realm. German magicians usually referred to it as "Doctor Faust's Coercion of Hell." They as... More >>>Book can be downloaded, and can be ordered on CD.Note that, unfortunately, not all my books can be downloaded or ordered on CD due to the restrictions of copyright. However, most of the books on this site do not have copyright restrictions. If you find any copyright violation, please contact me at email@example.com. I am very attentive to the issue of copyright and try to avoid any violations, but on the other hand to help all fans of magic to get access to information.
This is Doctor Johannes Faustis Miracul Art and Magic Book, or The Black Raven, or also named The Threefold Coercion of Hell. With this book I, Dr. Johannes Faust, have coerced all the spirits so that they had to bring to me whatever I desired: be it go ld, silver, treasures large and small, also the spring-root, and whatever else is available on Earth.
The book of Doctor Johannes Faust is one of the best known grimoires in the German realm. German magicians usually referred to it as "Doctor Faust's Coercion of Hell." They ascribe its origin to the Jesuits, perhaps a result of the style of the book.
Beginning magicians used this grimoire in the main for its talismans. For the person who knows how to read between the lines, this grimoire offers a lot more. It opens up the access to magical powers of an enormous potential, especially when the student has also access to the Faustian Tarot. This deck of cards is not a tarot deck in the strictest sense, but rather a representation of the energies that slumber deep within ourselves, ready to serve the person who has the courage to awaken them.
I admonish the reader to read between the lines and thus gain access to the magical powers that are inherent in this fascinating book of German sorcery.
I have written a commentary to the Coercion of Hell. In this commentary, I give you some insights in the times of the writing of this book. This brief analysis will explain why the original author had to write the grimoire in this form. In addition, I am giving you some hints of how to read between the lines so you can draw the maximum benefit from this fascinating work of German sorcery.
Faust, Georg (probably Knittlingen nr. Bretten, c.1480-1540 or 1541, Staufen, Breisgau), an obscure figure, half scholar, half quack, about whose exploits the myth of the Faust legend gathered. He visited various universities, was believed to have been at Heidelberg, and at Erfurt in 1513 or 1520, at Wittenberg in 1527, and at Ingolstadt in the following year. He seems to have made himself everywhere unpopular, and was more than once expelled. Faust's later life was spent in more favourable circumstances in the lower Rhenish region and Westphalia. The legends of his magic production of wine (later connected with Auerbachs Keller), and of his evocation of Homeric figures became current during his lifetime.
Because of his early treatment as a figure in legend and literature, it is very difficult to establish historical facts about his life with any certainty. In the 17th century, it was even doubted that there ever had been a historical Faust, and the legendary character was identified with a printer of Mainz called Fust. Johann Georg Neumann in 1683 addressed the question in his Disquisitio historica de Fausto praestigiatore, establishing Faust's historical existence based on contemporary references.
Possible places of origin of the historical Johann Faust are Knittlingen (Manlius 1562), Helmstadt near Heidelberg, or Roda. Knittlingen today has an archive and a museum dedicated to Faust. According to the researches of Frank Baron and Dr Leo Ruickbie, the evidence most points to Helmstadt as his place of birth, or family name.
Faust's year of birth is given either as 1480/1 or as 1466. Baron (1992) and Ruickbie prefer the latter. The city archive of Ingolstadt has a letter dated 27 June 1528 which mentions a Doctor Jorg Faustus von Haidlberg. Other sources have Georgius Faustus Helmstet(ensis). Baron searching for students from Helmstet in the archives of Heidelberg University found records of a Georgius Helmstetter inscribed from 1483 to 1487. This student exceptionally refused to reveal his surname. He was promoted to baccalaureus on 12 July 1484 and to magister artium on 1 March 1487.
For the year 1506, there is a record of Faust appearing as performer of magical tricks and horoscopes in Gelnhausen. Over the following 30 years, there are numerous similar records spread over southern Germany. Faust appeared as physician, doctor of philosophy, alchemist, magician and astrologer, and was often accused as a fraud. The church denounced him as a blasphemer in league with the devil.
Johannes Trithemius in a letter to Johannes Virdung dated 20 August 1507 warns the latter of a certain Georgius Sabellicus, a trickster and fraud styling himself Georgius Sabellicus, Faustus junior, fons necromanticorum, astrologus, magus secundus etc. According to Trithemius, in Selnhausen and Wurzburg Sabellicus boasted blasphemously of his powers, even claiming that he could easily reproduce all the miracles of Christ. In 1507, Trithemius alleges, he received a teaching position in Sickingen, which he abused by indulging in sodomy with his male students, evading punishment by a timely escape.
Conrad Mutianus Rufus in 1513 recounts a meeting with a chiromanticus called Georgius Faustus, Helmitheus Heidelbergensis (likely for hemitheus, "demigod of Heidelberg"), overhearing his vain and foolish boasts in an Erfurt inn.
On 23 February 1520, Faust was in Bamberg, doing a horoscope for the bishop and the town, for which he received the sum of 10 gulden (Baron p. 42).
In 1528, Faust visited Ingolstadt, from whence he was banished shortly after. In 1532 he seems to have tried to enter Nurnberg, according to an unflattering note made by the junior mayor of the city to "deny free passage to the great nigromancer and sodomite Doctor Faustus" (Doctor Faustus, dem gro?en Sodomiten und Nigromantico in furt glait ablainen ) Later records give a more positive verdict, thus the Tubingen professor Joachim Camerarius in 1536 recognises Faust as a respectable astrologer, and physician Philipp Begardi of Worms in 1539 praises his medical knowledge. The last direct attestation of Faust dates to 25 June 1535, when his presence was recorded in Munster during the Anabaptist rebellion.
Faust's death is dated to 1540 or 1541. He allegedly died in an explosion of an alchemical experiment in the "Hotel zum Lowen" in Staufen im Breisgau. His body is reported to have been found in a "grievously mutilated" state which was interpreted to the effect that the devil had come to collect him in person by his clerical and scholarly enemies. While the exact year of his death is uncertain, we can assume he died before 1548, in which year the theologian Johann Gast in his sermones conviviales states that Faust had suffered a dreadful death, and would keep turning his face to the earth in spite of the body being turned on its back several times.
In his 1548 account, Gast mentions a personal meeting with Faust in Basel during which Faust provided the cook with poultry of a strange kind. According to Gast, Faust travelled with a dog and a horse, and there were rumours that the dog would sometimes transform into a servant.
Another posthumous account is that of Johannes Manlius, drawing on notes by Melanchthon, in his Locorum communium collectanea dating to 1562. According to Manlius, Johannes Faustus was a personal acquaintance of Melanchthon's and had studied in Krakow. Manlius' account is already suffused with legendary elements, and cannot be taken at face value as a historical source. Manlius recounts that Faust had boasted that the victories of the German emperor in Italy were due to his magical intervention. In Venice, he allegedly attempted to fly, but was thrown to the ground by the devil. Johannes Wier in de prestigiis daemonum (1568) recounts that Faustus had been arrested in Batenburg because he had recommended that the local chaplain called Dorstenius should use arsenic to get rid of his stubble. Dorstenius smeared his face with the poison, upon which he lost not only his beard but also much of his skin, an anecdote Wier says he heard from the victim himself. Philipp Camerarius in 1602 still claims to have heard tales of Faust directly from people who had met him in person, but from the publication of the 1587 Faustbuch, it becomes impossible to separate historical anecdotes from rumour and legend.
In the light of records of an activity spanning more than 30 years, it has been suggested that there were two itinerant magicians calling themselves Faustus, one Georg, active ca. 1505 to 1515, and another Johann, active in the 1530s. This cannot be disproved, but neither is there a compelling reason to accept it. Even assuming the earlier date of birth, Faust would have died at the above-average but not impossible age of 74 or 75.
There are several grimoires or alchemical treatises ascribed to Faust, some of which appeared during his lifetime and may be considered his work, or plagiarisms thereof:
* 1501 Doctor Faustens dreyfacher Hollenzwang (Passau 1407[sic], Rome 1501, reprint Scheible 1849, ARW "Moonchild-Edition" 2, Munich 1976, 1977)
* 1501 Geister-Commando (Tabellae Rabellinae Geister Commando id est Magiae Albae et Nigrae Citatio Generalis), Rome (reprint Scheible 1849, ARW, "Moonchild-Edition" 3, Munich 1977)
* 1501 D.Faustus vierfacher Hollen-Zwang (Rome 1501, reprint Scheible 1849, ARW "Moonchild-Edition" 4, Munich 1976, 1977)
* 1520 Fausts dreifacher Hollenzwang (D.Faustus Magus Maximus Kundlingensis Original Dreyfacher Hollenzwang id est Die Agyptische Schwarzkunst), "Egyptian Nigromancy, magical seals for the invocation of seven spirits. (reprint ARW "Moonchild-Edition" 3, Munich 1976, 1977)
* 1524 Johannis Fausti Manual Hollenzwang (Wittenberg 1524 reprint Scheible 1849, ARW "Moonchild-Edition" 6, Munich 1976, 1977)
* 1527 Praxis Magia Faustiana, (Passau, reprint Scheible 1849, ARW "Moonchild-Edition" 4, Munich 1976, 1977;)
* 1540, Fausti Hollenzwang oder Mirakul-Kunst und Wunder-Buch (Wittenberg 1540, reprint Scheible 1849, ARW "Moonchild-Edition" 4, Munich 1976, 1977)
* Doctor Fausts gro?er und gewaltiger Hollenzwang (Prague, reprint ARW "Moonchild-Edition" 7, Munich 1977)
* 1669? Dr. Johann Faustens Miracul-Kunst- und Wunder-Buch oder der schwarze Rabe auch der Dreifache Hollenzwang genannt (Lyon M.C.D.XXXXXXIX, reprint ARW "Moonchild-Edition" 7, Munich 1977)
* D.I.Fausti Schwartzer Rabe (undated, 16th century, reprint Scheible 1849, ARW, "Moonchild-Edition" 3, Munich 1976, 1977)
* 1692 Doctor Faust's gro?er und gewaltiger Meergeist, worinn Lucifer und drey Meergeister um Schatze aus den Gewassern zu holen, beschworen werden (Amsterdam, reprint ARW "Moonchild-Edition" 1, Munich 1977)
These works were reprinted in Das Kloster by J. Scheible (1849), and based on Scheible in 1976 and 1977 by the Arbeitsgemeinschaft fur Religions- und Weltanschauungsfragen, in the (ironically-titled) "Moonchild-Edition", and again as facsimile by Poseidon Press and Fourier Verlag.