Арс Ноториа (Ars Notoria) — содержит древние воззвания к Богу и молитвы, переполненные магическими именами. Очевидно, это самая старая книга «Лемегетона». Известно много ее латинских рукописей, относящихся к XIII веку, а, возможно, и еще более раннему времени. По содержанию «Арс Ноториа» напоминает «Заклятую книгу Гонория, или Либер Юратус» (Liber Juratus), также относящуюся к XIII веку. Обращения, используемые в «Арс Ноториа» и «Либер Юратус», тесно связаны, и это позволяет предположить, что обе книги восходят к единой устной традиции. Стоит отметить, что «Арс Ноториа» включена не во все манускрипты «Лемегетона». В некоторых рукописях он содержит только первые четыре книги. Первое печатное издание «Арс Ноториа» впервые вышло на латыни в 1620 году в Лионе. А в 1657 году Роберт Тернер издал английский перевод этого текста.

Catimbó це певний набір магічно-релігійної діяльності, що відбуваються на північному сході Бразилії. Відомий з середини сімнадцятого століття, Catimbó є результатом злиття практики магії з Європи і корінних ритуалів шаманізму, який додається в контексті переконання католицизму. В сфері богослужіння, африканських впливів можна відзначити, однак, як обмежений.

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"Истинный гримуар" (Grimorium verum) является доступным учебником магического искусства и содержит множество заклинаний, молитв, рецептов и рекомендаций для мага. Гримуар перевёл с еврейского Plaingiere, доминиканский иезуит, вместе с Собранием Любопытных Тайн. Первоначально он был опубликован Алибеком Египтянином в Мемфисе в 1517 году.

In High-Speed Signal Propagation, Howard Johnson and Martin Graham bring together state-of-the-art techniques for building digital interconnections that can transmit faster, farther, and more efficiently than ever before. Packed with new examples and never-before-published high-speed design guidance, this book offers a complete and unified theory of signal propagation for all metallic media, from cables to pcb traces to chips.

"The real history of man is the history of religion." The truth of the famous dictum of Max Miiller, the father of the History M of Religions, is nowhere so obvious as in Tibet. Western students have observed that religion and magic pervade not only the forms of Tibetan art, politics, and society, but also every detail of ordinary human existence. And what is the all-pervading religion of Tibet? The Buddhism of that country has been described to us, of course, but that does not mean the question has been answered. The unique importance of Stephan Beyer's work is that it presents the vital material ignored or slighted by others: the living ritual of Tibetan Buddhists. The reader is made a witness to cultic proceedings through which the author guides him carefully. He does not force one to accept easy explanations nor does he direct one's attention only to aspects that can be counted on to please. He leads one step by step, without omitting anything, through entire rituals, and interprets whenever necessary without being unduly obtrusive. Oftentimes, as in the case of the many hymns to the goddess Tara, the superb translations speak directly to the reader, and it is indeed as if the reader himself were present at the ritual. If any blame attaches to this book, it is that it presents itself too modestly. It is, in fact, the first major work on the core of Tibetan life. I do not want to imply that all the most meaningful things in Tibetan culture or religion have been overlooked by others. The author begins his work with a discussion of great Western scholars who have studied Tibet before him. Few students, however, have been able or willing to deal extensively with the cultic procedures of Tibetan Buddhism. Instead they have focused on other subjects, such as the sublime paintings and sculptures of Tibet, the philosophical texts, the biographies of saints. These subjects are no doubt important, but their treatment has too often left the general impression of Tibetan religion as a collection of primitive customs and odd superstitions.

No general book on Egyptian magic can be written without drawing on the specialised knowledge of many scholars, and most particularly on the work of Professor J. F. Borghouts and his pupils at Leiden. The recent translations of the Graeco-Egyptian magical papyri by a group of scholars including H. D. Betz and J. H. Johnson are essential reading for anyone interested in Egyptian magic. I gratefully acknowledge the inspiration provided by a seminar series on Egyptian magic held at Cambridge University in 1991; especially the contributions of John Baines, Janine Bourriau, Mark Collier and John Ray. I am grateful to Dr Stephen Quirke of the Egyptian Antiquities Department of the British Museum for his assistance with the illustrations to this book and for his helpful comments on the manuscript. I would also like to thank Celia Clear and Carolyn Jones of British Museum Press for their work on the book. I am grateful to the Cambridge University Press and to Graham Fowden and Brian Copenhaver for allowing me to use quotations from their books.