romance and Intriegue set in Between sophie and Hampton who is a dr who she is trying to protect herself she doesn't want to give her heart to him incase its not the real thing shes keeping her heart under lock n Key. So its really a girls thing. so the Message is But just in case, keep my heart in a secret place

  Safe under lock and key, 'til I know it's only me so sophies trying to protect herself

  One of us got to be the one that's true. so shes telling hampton I'm not sure

  One for the other and the love comes through

  Right here or out in space. we have to figure this out first.

  where as Hampton is saying : Well, it seems every night and day, I get to lose

  And I always held the faith inside

  That love would find a way so he's trying to seduce sophie sweep her off her feet And I always reached for more than the others ever saw

  I was always the first to follow my foolish prayer

  And the feeling that he has is more than any soul could bear I'm half the man I should be, when you're gone

  Hampton is saying Tell the world that I've come to claim your tomorrows

  Let the universal word go out a million miles away out into the atmosphere into space

  And let history show.In terms of sophies travel This magic attribute allows the user to steal and store time from others and then use that time to accelerate, decelerate, stop, or even reverse the flow of time. In order to use it to its full potential, specific spells are required, which are stored within grimories.By accelerating time, the user can rapidly age someone, turning them to dust in a second. By decelerating and stopping time, the user can restrain other people and catch an enemy's attack.By reversing time, the user can heal wounds by reverting them to a state before they were inflicted,and neutralize an enemy's spell by reversing it to a point before it was cast.a "book of spells", "magic book", or a "spellbook") is a of , typically including instructions on how to create magical objects like and , how to perform magical , charms, and , and how to or supernatural entities such as , , , and . In many cases, the books themselves are believed to be imbued with magical powers, although in many cultures, other sacred texts that are not grimoires (such as the ) have been believed to have supernatural properties intrinsically. The only contents found in a grimoire would be information on spells, , the preparation of magical tools, and lists of ingredients and their .While the term grimoire is originally European—and many Europeans throughout history, particularly and , have used grimoires—the historian has noted that similar books can be found all around the world, ranging from to .also noted that in this sense, the world's first grimoires were created in Europe and the .It is most commonly believed that the term grimoire originated from the word grammaire, which had initially been used to refer to all books written in . By the 18th century, the term had gained its now common usage in France, and had begun to be used to refer purely to books of magic. Owen Davies presumed this was because "many of them continued to circulate in Latin manuscripts.However, the term grimoire later developed into a amongst the French indicating something which was hard to understand. In the 19th century, with the increasing interest in amongst the British following the publication of 's (1801), the term entered the English language in reference to books of magic.

  You might be reading a stolen copy. Visit Royal Road for the authentic version.

  On the wind the seed is sown

  We are living in a time where the tears fall where they might

  But we hear each other much more than those who see. No one really knows whats in your heart its only me and you who knows whats said between our hearts.Love is there for everyone who needs

  And for anyone who cries

  I will always have you here with me

  But he knows We are not alone

  Mesopotamia (modern ), where they have been found inscribed on clay tablets that excavated from the city of and dated to between the 5th and 4th centuries BC. The also employed magical incantations, which have been found inscribed on amulets and other items. The Egyptian magical system, known as , was greatly altered and expanded after the , led by , invaded Egypt in 332 BC.

  Hellenistic Egypt, the writing system evolved, and the was opened. This likely had an influence upon books of magic, with the trend on known incantations switching from simple health and protection charms to more specific things, such as financial success and sexual fulfillment. Around this time the legendary figure of developed as a conflation of the Egyptian god and the Greek ; this figure was associated with writing and magic and, therefore, of books on magic.

  ancient Greeks and believed that books on magic were invented by the . The 1st-century AD writer stated that magic had been first discovered by the ancient philosopher around the year 647 BC but that it was only written down in the 5th century BC by the magician . His claims are not, however, supported by modern historians.

  Jewish people were often viewed as being knowledgeable in magic, which, according to legend, they had learned from , who had learned it in Egypt. Among many ancient writers, Moses was seen as an Egyptian rather than a Jew. Two manuscripts likely dating to the 4th century, both of which purport to be the legendary eighth Book of Moses (the first five being the initial books in the Biblical ), present him as a who explained how to conjure gods and subdue demons.

  Gnostic—sects of . In the found within the , for instance, there is information on and . In possible connection with the Book of Enoch, the idea of and his great-grandson having some involvement with books of magic given to them by angels continued through to the medieval period.

  Solomon was a Biblical figure associated with magic and sorcery in the ancient world. The 1st-century Romano-Jewish historian mentioned a book circulating under the name of Solomon that contained incantations for summoning demons and described how a Jew called Eleazar used it to . The book may have been the but was more probably a different work. The Testament of Solomon is one of the oldest magical texts. It is a Greek manuscript attributed to Solomon and was likely written in either or Egypt sometime in the first five centuries AD; over 1,000 years after Solomon's death.

  The Temple and relates that construction was hampered by demons until the gave the King a magical ring. The ring, engraved with the , had the power to bind demons from doing harm. Solomon used it to lock demons in jars and commanded others to do his bidding, although eventually, according to the Testament, he was tempted into worshiping "false gods", such as , , and . Subsequently, after losing favour with God, King Solomon wrote the work as a warning and a guide to the reader.

  Roman Empire, the early Church frowned upon the propagation of books on magic, connecting it with , and of magic. The records that after the unsuccessful by the seven sons of became known, many converts decided to in the city of ; this advice was adopted on a large scale after the Christian ascent to power.

  Medieval period, the production of grimoires continued in , as well as amongst Jews and the followers of the newly founded faith. As the historian Owen Davies noted, "while the [Christian] Church was ultimately successful in defeating pagan worship it never managed to demarcate clearly and maintain a line of practice between religious devotion and magic." The use of such books on magic continued. In Christianised Europe, the Church divided books of magic into two kinds: those that dealt with "" and those that dealt in "demonic magic".

  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 and his demons. These grimoires dealt in such topics as , and . 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 .

  Ghayat al-Hak?m, was later translated into Latin and circulated in Europe during the 13th century under the name of the . However, not all such grimoires of this era were based upon Arabic sources. The 13th-century , 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 , with the purpose of having visions of God, , and and gaining much wisdom and knowledge as a result. Another was the Hebrew , translated in Europe as the Liber Razielis Archangeli.

  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 .

  Trithemius (1462–1516) supposedly had a Book of Simon the Magician, based upon the New Testament figure of . Simon Magus had been a contemporary of Jesus Christ's and—like the —had supposedly performed miracles, but had been demonized by the Medieval Church as a and evil individual.

  Virgil, astronomer , and philosopher , had been involved in magic, and grimoires claiming to have been written by them were circulated. However, there were those who did not believe this; for instance, the (c. 1214–94) stated that books falsely claiming to be by ancient authors "ought to be prohibited by law.

  early modern period commenced in the late 15th century, many changes began to shock Europe that would have an effect on the production of grimoires. Historian Owen Davies classed the most important of these as the , and subsequent Catholic ; , and the . The saw the continuation of interest in magic that had been found in the Medieval period, and in this period, there was an increased interest in among occultists and in Europe, largely fueled by the 1471 translation of the ancient Corpus hermeticum into Latin by (1433–99).

  Jewish mysticism known as the , which was spread across the continent by and . The most important magician of the Renaissance was (1486–1535), who widely studied occult topics and earlier grimoires and eventually published his own, the , in 1533. A similar figure was the Swiss magician known as (1493–1541), who published , in which he emphasised the distinction between good and bad magic. A third such individual was , upon whom several pieces of later literature were written, such as 's , that portrayed him as consulting with demons.

  The Fourth Book of Occult Philosophy, which falsely claimed to having been authored by Cornelius Agrippa, and the , which listed 69 demons. To counter this, the Roman Catholic Church authorised the production of many works of exorcism, the rituals of which were often very similar to those of demonic conjuration. Alongside these demonological works, grimoires on natural magic continued to be produced, including , written by (1535–1615).

  Iceland held magical traditions in regional work as well, most remarkably the , where numerous symbols of mystic origin are dedicated to the practitioner. These pieces give a perfect fusion of and Christian influence, seeking splendid help from the and referring to the,

  nóminas were one example, consisting of prayers to the saints used as talismans. It was particularly in Protestant countries, such as Switzerland and the German states, which were not under the domination of the Roman Catholic Church, where such grimoires were published.

  With increasing availability, people lower down the social scale and women began to have access to books on magic; this was often incorporated into the popular of the average people and, in particular, that of the , who were professionally involved in folk magic. These works left Europe and were imported to the parts of Latin America controlled by the and empires and the parts of North America controlled by the and empires.

  Inquisition, a Roman Catholic organisation, had organised the mass suppression of peoples and beliefs that they considered . In many cases, grimoires were found in the heretics' possessions and destroyed. In 1599, the church published the Indexes of Prohibited Books, in which many grimoires were listed as forbidden, including several mediaeval ones, such as the Key of Solomon, which were still popular.

  witchcraft, which was in nature. The subsequent hysteria, known as , caused the death of around 40,000 people, most of whom were women. Sometimes, those found with grimoires—particularly demonological ones—were prosecuted and dealt with as witches but, in most cases, those accused had no access to such books. Iceland—which had a relatively high literacy rate—proved an exception to this, with a third of the 134 witch trials held involving people who had owned grimoires. By the end of the Early Modern period, and the beginning of , many European governments brought in laws prohibiting many superstitious beliefs in an attempt to bring an end to the Witch Hunts; this would invariably affect the release of grimoires.

  Rosicrucianism, which first appeared in the early 17th century, when two pamphlets detailing the existence of the mysterious Rosicrucian group were published in Germany. These claimed that Rosicrucianism had originated with a Medieval figure known as , who had founded the Brotherhood of the Rosy Cross; however, there was no evidence for the existence of Rosenkreuz or the Brotherhood.

  Enlightenment, a movement devoted to science and , predominantly amongst the ruling classes. However, amongst much of Europe, belief in magic and witchcraft persisted, as did the witch trials in certain[] areas. Governments tried to crack down on magicians and , particularly in France, where the police viewed them as social pests who took money from the gullible, often in a search for treasure. In doing so, they confiscated many grimoires.

  . Many grimoires published through this circulated among a growing percentage[] of the populace; in particular, the , the (1782), the Grimoire du Pape Honorius, and the . The Petit Albert contained a wide variety of magic; for instance, dealing in simple charms for ailments, along with more complex things, such as the instructions for making a .

  French Revolution of 1789, a hugely influential grimoire was published under the title of the , which was considered[] particularly powerful, because it involved conjuring and making a pact with the devil's chief minister, , to gain wealth from him. A new version of this grimoire was later published under the title of the Dragon rouge and was available for sale in many Parisian bookstores. Similar books published in France at this time included the and the . The Black Pullet, probably authored in late-18th-century Rome or France, differs from the typical grimoires in that it does not claim to be a manuscript from antiquity, but told by a man who was a member of 's armed expeditionary forces in Egypt.

  [] spread to neighbouring countries, such as Spain and Germany. In Switzerland, was commonly associated with the occult at the time, particularly by Catholics, because it had been a stronghold of Protestantism. Many of those interested in the esoteric traveled from Roman Catholic nations to Switzerland to purchase grimoires or to study with occultists. Soon, grimoires appeared that involved ; one example that appeared during the 19th century, and became relatively popular—particularly in Spain—was the Libro de San Cipriano, or The Book of St. Ciprian, which falsely claimed to date from c. 1000. As with most grimoires of this period, it dealt with (among other things) how to discover treasure.

  folklore during the 19th century, many historians took an interest in magic and in grimoires. Several published extracts of such grimoires in their own books on the history of magic, thereby helping to further propagate them. Perhaps the most notable of these was the Protestant Georg Conrad Horst (1779–1832) who, from 1821 to 1826, published a six-volume collection of magical texts in which he studied grimoires as a peculiarity of the Medieval mindset.

  ; two influential magical texts that claimed to have been written by the ancient Jewish figure Moses. The Sixth and Seventh Books of Moses were among the works which later spread to the countries of , where—in and —grimoires were known as and were commonly found among members of the army.

  Ebenezer Sibly's A New and Complete Illustration of the Celestial Science of Astrology. In the last decades of that century, London experienced a revival of interest in the occult which was further propagated by 's publication of in 1801. The Magus contained many things taken from older grimoires—particularly those of Cornelius Agrippa—and, while not achieving initial popularity upon release, it gradually became an influential text.

  The Grand Oracle of Heaven, or, The Art of Divine Magic, although it was never published, largely because Britain , and grimoires were commonly associated with the French. The only writer to publish British grimoires widely in the early 19th century was , who released The Philosophical Merlin (1822) and The Astrologer of the Nineteenth Century (1825), but neither sold well.

  and the Key of Solomon) were reclaimed by para- magical organisations, such as the and the .

  claims to have been written in the 16th century, but no copy older than 1927 has been produced.

  , takes its name from a fictional book of magic in the stories of which was inspired by and the —one of the five books that make up —concerning the summoning of demons. of has been described by Gavin Semple as a modern grimoire.

  neopagan religion of publicly appeared in the 1940s, and introduced the as a Wiccan grimoire.

  fantasy fiction and . The most famous fictional grimoire is the , a creation of