Dogme et rituel de la haute magie

Histoire de la magie, avec une exposition claire et précise de ses procédas, de ses rites et de ses mystères. 1860, 1 vol. in-8 avec 90 figures. 12 fr.

I.a clef des grands mystères suivant Hénoch, Abraham, Hermès Trismé • giste et Salomon. 1861, 1 vol. in-8 avec 22 planches. 12 fr.

L'Histoire de la Magie explique les assertions contenues dans le Dogme el Rituel ; la Clef des grands mystères complète et explique l'Histoire de Ja Ma^ic. En sorte que, pur le lecteur attentif, il ne manquera rien, nous l'espérons, à nuire révélation des secrets de la cabale des Hébreux et de la haute mugie, soit de Zoroastre, soit d'Hermès. Ces livres sont catholiques, et si les révélations qu'ils contiennent sont de nature à alarmer Ja conscience des simples, il est consolant de penser qu'ils ne les liront pas. Us sont écrits poulies hommes sans préjugés, et l'auteur n'a pas voulu plus flatter l'irréligion que le fannisme-. - ; / ,' E.J,.

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CAHAGNET. Magie magnétique, ou Traité historique et pratique de fascinations, de miroirs cabalistiques, d'apports, de suspeusions, de pactes, de talismans, de charme des vents, de convulsions, de possessions, d'envoûtements, de sortilèges, de magie de la parole, de correspondance sympathique et de nécromancie. 2e édition 1 S 5 8 , 1 vol. grand in-18, broché. 7 fr.

CAHAGNET. Méditations d'un penseur, ou mélanges de philosophie et de spiritualisme, d'appréciations, d'aspirations et de déceptions. 1860, 2 vol. in-18. 10 fr.

CAHAGNET. Arcanes de la vie future dévoilés, où l'existence, la forme , les occupations de l'âme après sa séparation du corps sont prouvées par plusieurs aunées d'expériences au moyen de huit Somnambules extatiques, qui ont eu 80 perceptions de 36 personnes de diverses conditions, décédées à différentes époques, leurs signalements, conversations , renseignements. Preuves irrécusables de leur existence au monde spirituel. 1848-1860, 3 vol. grand in-18. 15 fr.

GAUTHIER (Aubin). Histoire du somnambulisme, connu chez tous les peuples sous les noms divers d'extases, songes , oracles, visions; examen des doctrines de l'antiquité et des temps modernes sur ses causes , ses effets, ses avantages et l'utilité de son concours avec la médecine. 2 vol. in-8. 10 fr.

GOUPY. Explication des tables parlantes, des médiums, des esprits et du somnambulisme par divers systèmes de cosmologie, suivie de In Voyante de Prevorst. 1860, 1 vol. in-8. 6 fr.

LAFONTAINE. Art de magnétiser, ou le Magnétisme animal considéré sous les points de vue théorique, pratique et thérapeutique, parCu. Lafontaine. 1860, 3e édition, 1 vol. in-8, avec figures. 5 fr.

LOUBERT (l'abbé ,T.-B.).lie magnétisme et le somnambulisme devant les corps savants, la cour de Rome et les théologiens. 1844, 1 vol. de 706 pages. 7 fr.

Paris. — Imprimerie l. Martinet, nie Mignon, 2.

A PAMSÏAN CELEBRÏTY.

Dea&li of «la© "-Atobe Cosîstasî'.V' *îa<e Cî-BevaEî-t S'ritsï and .AatrologlsÉ.

Paris, writes the correspondent of the Loïïdon Standard, bas just lost another eccentric celebrity, whose career was too curious to pass over in silence. I allude to the strange personage known as tbe Abbe Constant, or Eliphas Levi. Brougbt up at St. Sulpice, he had attained the rank of deacon, wben he was turned out of the seminary for advocating certain revolutionary théories, which led to some scandai. Thrown on the world without any resources, and being of a wild, romantic characfcer, he went in quest of adventure, and came across a mounteback named Gannau, who endeavored to form a new religious secb, in which he was joined by such mea as Félix, Pyat, Earbes, Blanqui, and other révolution] sts.

Abbe Constant soon distinguished himself by the ardor of his new convictions, and he published a book entitled La Bible j et la Liberté, for which he was proseouted I and sent to prison for several months. On ; regaining his liberty he was deputed to go into the provinces and preach the "holy doctrine" of the new sect, and finding ifc ■ did not pay, he changed tactics. Ho gave j eut in the papers tbat the Abbe Constant ' was dead, and a few weeks after presented j himself to Mgr. Ollivier, at Evreux, as the i Abbe Derancourt.

i The Bishop received him well, and invitée! him. to preach in his cathedral during the month of May, which is set apart by the Roman Catholics for the spécial adoration of the Virgin Mary. Our hero acquitted himself mo3t admirably, and would probably have remained at the cathedral in tbe midst of honor and clover but for the appearance in the neighborhood of the very judge who had sentenced him for his revolutionary book above mentioned. He was recognized as the "deceased" Abbe Constant, and had to skedaddle.

He then returaed to Paris and married a ghi of sixteen, one Mad'lle Noemi, who some years later made herself notorious ander the name of Claude Vignon. Two children were born of this union, but the wife finding out that he was a deacon abandoned him," and the maniage was declared null and void on the ground of illegality, a man in <choly orders" not being allowed to contract matrimony in Prance.

The Abbe now took the name of Eliphas Levi, and published several works on alchemy and similar occult sciences, cas ' well as one or two novela of very doubtful morality, which earned for him a little sad notoriety among readers of that class of literature. The Abbe CoDstant, however, repented of his misspent life at the last moment, made a full confession and retraction, and died, as we are told, "in the arms of the Church." The lady above referred to is now the wife of a Radical Deputy.

Another Paris correspondent thus refers to the astrological pursuits of this curious

man:— „

The Abbe, left to himself, gave himself up to tbe study of astrology, magie, and the black art, and wished to discover the philosopher's stone. In his investigations into the transmutations of metals he is said to have discovered a process of making a métal of which the main ingrédients are nickel and copper, but which, by the addition of certain chemicals, is rendered indistinguishable from pure silver save by its greater lightnees. I have myself visited the Abbe's rooms, and have paid him for having my fortune told. He seemed to me to be like a man who was laboring under some great fear. He could tell me nothing that I had not known before, and he offered to pay me my money back, which I refused. The stories which I used to hear abouttbe Abbe were numerous and wild.

He was believed to be in correspondence with the Devil, and under certain circumstances he could make the Devil or one of his imps appear. A priest, who like himself had gone astray, went to him one day anda-sked to se© the Devil. "Begone," said the Abbe, "if you want to see the Devil, look in your mirror." "You are right," said the priest, "and he will do something with me ère long." A day or two afterards a priest stabbed the Archbishop of it was Vmœvjlejsitor of ^

iris;

him t<> a c~>o vd

Ma y or o« Londoo, iovU.iog Abbe. Ot late jeara iiwle l.ad been iw »■< of tbe Abbo; bnr. now that be is dead everyj one lalk» abum, bim

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