Chapter V: Part 5

"Now was Sertorius very heauie, that no man could tell him what was become of his white hind: for thereby all his subtilltie and finenesse to keepe the barbarous people in obedience was taken away, and then specially when they stood in need of most comfort. But by good hap, certaine of his souldiers that had lost themselves in the night, met with the hind in their way, and knowing her by her colour, tooke her and brought her backe againe. Sertorius hearing of her, promised them a good reward, so that they would tell no liuing creature that they brought her againe, and thereupon made her to be secretly kept. Then within a few dayes after, he came abroad among them, and with a pleasant countenance told the noble men and chiefe captaines of these barbarous people, how the Gods had reuealed it to him in his dreame, that he should shortly have a maruellous good thing happen to him: and with these words sate downe in his chaire to give audience. Whereupon they that kept the hind not farre from thence, did secretly let her go. The hind being loose, when she had spied Sertorius, ranne straight to his chaire with great joy, and put her head betwixt his legges, and layed her mouth in his right hand, as she before was wont to do. Sertorius also made very much of her, and of purpose appeared maruellous glad, shewing such tender affection to the hind, as it seemed the water stood in his eyes for joy. The barbarous people that stood there by and beheld the same, at the first were much amazed therewith, but afterwards when they had better bethought themselues, for ioy they clapped their hands together, and waited upon Sertorius to his lodging with great and ioyfull shouts, saying, and steadfastly beleeuing, that he he was a heavenly creature, and beloued of the Gods." [117]

CASTING OUT DEVILS.

We are now brought down to the era of the Christian religion; and there is repeated mention of sorcery in the books of the New Testament.

One of the most frequent miracles recorded of Jesus Christ is called the "casting out devils." The Pharisees in the Evangelist, for the purpose of depreciating this evidence of his divine mission, are recorded to have said, "this fellow doth not cast out devils, but by Beelzebub, the prince of devils." Jesus, among other remarks in refutation of this opprobrium, rejoins upon them, "If I by Beelzebub cast out devils, by whom do your children cast them out?" [118] Here then we have a plain insinuation of sorcery from the lips of Christ himself, at the same time that he appears to admit that his adversaries produced supernatural achievements similar to his own.

SIMON MAGUS.

But the most remarkable passage in the New Testament on the subject of sorcery, is one which describes the proceedings of Simon Magus, as follows.

"Then Philip went down to the city of Samaria, and preached Christ unto them. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries. But, when they believed Philip, preaching the things concerning the kingdom of God and the name of Jesus Christ, they were baptized both men and women. Then Simon himself believed also. And, when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

"Now, when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John. Who, when they were come down, prayed for them, that they might receive the Holy Ghost. For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost.

"And, when Simon saw that, through the laying on of the apostles' hands, the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee! because thou hast thought that the gift of God might be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee: for I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me." [119]

This passage of the New Testament leaves us in considerable uncertainty as to the nature of the sorceries, by which "of a long time Simon had bewitched the people of Samaria." But the fathers of the church, Clemens Romanus and Anastasius Sinaita, have presented us with a detail of the wonders he actually performed. When and to whom he pleased he made himself invisible; he created a man out of air; he passed through rocks and mountains without encountering an obstacle; he threw himself from a precipice uninjured; he flew along in the air; he flung himself in the fire without being burned. Bolts and chains were impotent to detain him. He animated statues, so that they appeared to every beholder to be men and women; he made all the furniture of the house and the table to change places as required, without a visible mover; he metamorphosed his countenance and visage into that of another person; he could make himself into a sheep, or a goat, or a serpent; he walked through the streets attended with a multitude of strange figures, which he affirmed to be the souls of the departed; he made trees and branches of trees suddenly to spring up where he pleased; he set up and deposed kings at will; he caused a sickle to go into a field of corn, which unassisted would mow twice as fast as the most industrious reaper. [120]

Thus endowed, it is difficult to imagine what he thought he would have gained by purchasing from the apostles their gift of working miracles. But Clemens Romanus informs us that he complained that, in his sorceries, he was obliged to employ tedious ceremonies and incantations; whereas the apostles appeared to effect their wonders without difficulty and effort, by barely speaking a word. [121]

ELYMAS, THE SORCERER.

But Simon Magus is not the only magician spoken of in the New Testament. When the apostle Paul came to Paphos in the isle of Cyprus, he found the Roman governor divided in his preference between Paul and Elymas, the sorcerer, who before the governor withstood Paul to his face. Then Paul, prompted by his indignation, said, "Oh, full of all subtlety and mischief, child of the devil, enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season." What wonders Elymas effected to deceive the Roman governor we are not told: but "immediately there fell on him a mist and a darkness; and he went about, seeking some to lead him by the hand." [122]

In another instance we find certain vagabond Jews, exorcists, who pretended to cast out devils from the possessed. But they came to the apostle, and "confessed, and shewed their deeds. Many of them also which used curious arts, brought their books together, and burned them before all. And they counted the price of them, and found it fifty thousand pieces of silver." [123]

It is easy to see however on which side the victory lay. The apostles by their devotion and the integrity of their proceedings triumphed; while those whose only motive was selfishness, the applause of the vulgar, or the admiration of the superficial, gained the honours of a day, and were then swept away into the gulf of general oblivion.

NERO.

The arts of the magician are said to have been called into action by Nero upon occasion of the assassination of his mother, Agrippina. He was visited with occasional fits of the deepest remorse in the recollection of his enormity. Notwithstanding all the ostentatious applauses and congratulations which he obtained from the senate, the army and the people, he complained that he was perpetually haunted with the ghost of his mother, and pursued by the furies with flaming torches and whips. He therefore caused himself to be attended by magicians, who employed their arts to conjure up the shade of Agrippina, and to endeavour to obtain her forgiveness for the crime perpetrated by her son. [124] We are not informed of the success of their evocations.

VESPASIAN.

In the reign of Vespasian we meet with a remarkable record of supernatural power, though it does not strictly fall under the head of magic. It is related by both Tacitus and Suetonius. Vespasian having taken up his abode for some months at Alexandria, a blind man, of the common people, came to him, earnestly intreating the emperor to assist in curing his infirmity, alleging that he was prompted to apply by the admonition of the God Serapis, and importuning the prince to anoint his cheeks and the balls of his eyes with the royal spittle. Vespasian at first treated the supplication with disdain; but at length, moved by the fervour of the petitioner, inforced as it was by the flattery of his courtiers, the emperor began to think that every thing would give way to his prosperous fortune, and yielded to the poor man's desire. With a confident carriage therefore, the multitude of those who stood by being full of expectation, he did as he was requested, and the desired success immediately followed. Another supplicant appeared at the same time, who had lost the use of his hands, and intreated Vespasian to touch the diseased members with his foot; and he also was cured.[125]

Hume has remarked that many circumstances contribute to give authenticity to this miracle, "if," as he says, "any evidence could avail to establish so palpable a falsehood. The gravity, solidity, age and probity of so great an emperor, who, through the whole course of his life, conversed in a familiar manner with his friends and courtiers, and never affected any airs of divinity: the historian, a contemporary writer, noted for candour and veracity, and perhaps the greatest and most penetrating genius of all antiquity: and lastly, the persons from whose authority he related the miracle, who we may presume to have been of established character for judgment and honour; eye-witnesses of the fact, and confirming their testimony, as Tacitus goes on to say, after the Flavian family ceased to be in power, and could no longer give any reward as the price of a lie." [126]

APOLLONIUS OF TYANA.

Apollonius of Tyana in Asia Minor was born nearly at the same time as Jesus Christ, and acquired great reputation while he lived, and for a considerable time after. He was born of wealthy parents, and seems early to have betrayed a passion for philosophy. His father, perceiving this, placed him at fourteen years of age under Euthydemus, a rhetorician of Tarsus; but the youth speedily became dissatisfied with the indolence and luxury of the citizens, and removed himself to Aegas, a neighbouring town, where was a temple of Aesculapius, and where the God was supposed sometimes to appear in person. Here he became professedly a disciple of the sect of Pythagoras. He refrained from animal food, and subsisted entirely on fruits and herbs. He went barefoot, and wore no article of clothing made from the skins of animals. [127] He further imposed on himself a noviciate of five years silence. At the death of his father, he divided his patrimony equally with his brother; and, that brother having wasted his estate by prodigality, he again made an equal division with him of what remained. [128] He travelled to Babylon and Susa in pursuit of knowledge, and even among the Brachmans of India, and appears particularly to have addicted himself to the study of magic. [129] He was of a beautiful countenance and a commanding figure, and, by means of these things, combined with great knowledge, a composed and striking carriage, and much natural eloquence, appears to have won universal favour wherever he went. He is said to have professed the understanding of all languages without learning them, to read the thoughts of men, and to be able to interpret the language of animals. A power of working miracles attended him in all places. [130]

On one occasion he announced to the people of Ephesus the approach of a terrible pestilence; but the citizens paid no attention to his prophecy. The calamity however having overtaken them, they sent to Apollonius who was then at Smyrna, to implore his assistance. He obeyed the summons. Having assembled the inhabitants, there was seen among them a poor, old and decrepid beggar, clothed in rags, hideous of visage, and with a peculiarly fearful and tremendous expression in his eyes. Apollonius called out to the Ephesians, "This is an enemy to the Gods; turn all your animosity against him, and stone him to death!" The old man in the most piteous tones besought their mercy. The citizens were shocked with the inhumanity of the prophet. Some however of the more thoughtless flung a few stones, without any determined purpose. The old man, who had stood hitherto crouching, and with his eyes half-closed, now erected his figure, and cast on the crowd glances, fearful, and indeed diabolical. The Ephesians understood at once that this was the genius of the plague. They showered upon him stones without mercy, so as not only to cover him, but to produce a considerable mound where he had stood. After a time Apollonius commanded them to take away the stones, that they might discover what sort of an enemy they had destroyed. Instead of a man they now saw an enormous black dog, of the size of a lion, and whose mouth and jaws were covered with a thick envenomed froth. [131]

Another miracle was performed by Apollonius in favour of a young man, named Menippus of Corinth, five and twenty years of age, for whom the prophet entertained a singular favour. This man conceived himself to be beloved by a rich and beautiful woman, who made advances to him, and to whom he was on the point of being contracted in marriage. Apollonius warned his young friend against the match in an enigmatical way, telling him that he nursed a serpent in his bosom. This however did not deter Menippus. All things were prepared; and the wedding table was spread. Apollonius meanwhile came among them, and prevented the calamity. He told the young man that the dishes before him, the wine he was drinking, the vessels of gold and silver that appeared around him, and the very guests themselves were unreal and illusory; and to prove his words, he caused them immediately to vanish. The bride alone was refractory. She prayed the philosopher not to torment her, and not to compel her to confess what she was. He was however inexorable. She at length owned that she was an empuse (a sort of vampire), and that she had determined to cherish and pamper Menippus, that she might in the conclusion eat his flesh, and lap up his blood. [132]

One of the miracles of Apollonius consisted in raising the dead. A young woman of beautiful person was laid out upon a bier, and was in the act of being conveyed to the tomb. She was followed by a multitude of friends, weeping and lamenting, and among others by a young man, to whom she had been on the point to be married. Apollonius met the procession, and commanded those who bore it, to set down the bier. He exhorted the proposed bridegroom to dry up his tears. He enquired the name of the deceased, and, saluting her accordingly, took hold of her hand, and murmured over her certain mystical words. At this act the maiden raised herself on her seat, and presently returned home, whole and sound, to the house of her father. [133]

Towards the end of his life Apollonius was accused before Domitian of having conspired with Nerva to put an end to the reign of the tyrant. He appears to have proved that he was at another place, and therefore could not have engaged in the conspiracy that was charged upon him. Domitian publicly cleared him from the accusation, but at the same time required him not to withdraw from Rome, till the emperor had first had a private conference with him. To this requisition Apollonius replied in the most spirited terms. "I thank your majesty," said he, "for the justice you have rendered me. But I cannot submit to what you require. How can I be secure from the false accusations of the unprincipled informers who infest your court? It is by their means that whole towns of your empire are unpeopled, that provinces are involved in mourning and tears, your armies are in mutiny, your senate full of suspicion and alarms, and the islands are crowded with exiles. It is not for myself that I speak, my soul is invulnerable to your enmity; and it is not given to you by the Gods to become master of my body." And, having thus given utterance to the virtuous anguish of his spirit, he suddenly became invisible in the midst of a full assembly, and was immediately after seen at Puteoli in the neighbourhood of Mount Vesuvius. [134]

Domitian pursued the prophet no further; and he passed shortly after to Greece, to Ionia, and finally to Ephesus. He every where delivered lectures as he went, and was attended with crowds of the most distinguished auditors, and with the utmost popularity. At length at Ephesus, when he was in the midst of an eloquent harangue, he suddenly became silent. He seemed as if he saw a spectacle which engrossed all his attention. His countenance expressed fervour and the most determined purpose. He exclaimed, "Strike the tyrant; strike him!" and immediately after, raising himself, and addressing the assembly, he said, "Domitian is no more; the world is delivered of its bitterest oppressor."--The next post brought the news that the emperor was killed at Rome, exactly on the day and at the hour when Apollonius had thus made known the event at Ephesus. [135]

Nerva succeeded Domitian, between whom and Apollonius there subsisted the sincerest friendship. The prophet however did not long survive this event. He was already nearly one hundred years old. But what is most extraordinary, no one could tell precisely when or where he died. No tomb bore the record of his memory; and his biographer inclines to the opinion that he was taken up into heaven. [136]

Divine honours were paid to this philosopher, both during his life, and after his death. The inhabitants of Tyana built a temple to him, and his image was to be found in many other temples. [137] The emperor Adrian collected his letters, and treated them as an invaluable relic. Alexander Severus placed his statue in his oratory, together with those of Jesus Christ, Abraham and Orpheus, to whom he was accustomed daily to perform the ceremonies of religion. [138] Vopiscus, in his Life of Aurelian, [139] relates that this emperor had determined to rase the city of Tyana, but that Apollonius, whom he knew from his statues, appeared to him, and said, "Aurelian, if you would conquer, do not think of the destruction of my citizens: Aurelian, if you would reign, abstain from the blood of the innocent: Aurelian, if you would conquer, distinguish yourself by acts of clemency." It was at the desire of Julia, the mother of Severus, that Philostratus composed the life of Apollonius, to which he is now principally indebted for his fame. [140]

The publicity of Apollonius and his miracles has become considerably greater, from the circumstance of the early enemies of the Christian religion having instituted a comparison between the miracles of Christ and of this celebrated philosopher, for the obvious purpose of undermining one of the most considerable evidences of the truth of divine revelation. It was probably with an indirect view of this sort that Philostratus was incited by the empress Julia to compose his life of this philosopher; and Hierocles, a writer of the time of Dioclesian, appears to have penned an express treatise in the way of a parallel between the two, attempting to shew a decisive superiority in the miracles of Apollonius.

APULEIUS.

Apuleius of Madaura in Africa, who lived in the time of the Antonines, appears to have been more remarkable as an author, than for any thing that occurs in the history of his life. St. Augustine and Lactantius however have coupled him with Apollonius of Tyana, as one of those who for their pretended miracles were brought into competition with the author of the Christian religion. But this seems to have arisen from their misapprehension respecting his principal work, the Golden Ass, which is a romance detailing certain wonderful transformations, and which they appear to have thought was intended as an actual history of the life of the author.

The work however deserves to be cited in this place, as giving a curious representation of the ideas which were then prevalent on the subjects of magic and witchcraft. The author in the course of his narrative says: "When the day began to dawn, I chanced to awake, and became desirous to know and see some marvellous and strange things, remembering that I was now in the midst of Thessaly, where, by the common report of the world, sorceries and enchantments are most frequent. I viewed the situation of the place in which I was; nor was there any thing I saw, that I believed to be the same thing which it appeared. Insomuch that the very stones in the street I thought were men bewitched and turned into that figure, and the birds I heard chirping, the trees without the walls, and the running waters, were changed from human creatures into the appearances they wore. I persuaded myself that the statues and buildings could move, that the oxen and other brute beasts could speak and tell strange tidings, and that I should see and hear oracles from heaven, conveyed on the beams of the sun."

ALEXANDER THE PAPHLAGONIAN.

At the same time with Apuleius lived Alexander the Paphlagonian, of whom so extraordinary an account is transmitted to us by Lucian. He was the native of an obscure town, called Abonotica, but was endowed with all that ingenuity and cunning which enables men most effectually to impose upon their fellow-creatures. He was tall of stature, of an impressive aspect, a fair complexion, eyes that sparkled with an awe-commanding fire as if informed by some divinity, and a voice to the last degree powerful and melodious. To these he added the graces of carriage and attire. Being born to none of the goods of fortune, he considered with himself how to turn these advantages to the greatest account; and the plan he fixed upon was that of instituting an oracle entirely under his own direction. He began at Chalcedon on the Thracian Bosphorus; but, continuing but a short time there, he used it principally as an opportunity for publishing that Aesculapius, with Apollo, his father, would in no long time fix his residence at Abonotica. This rumour reached the fellow-citizens of the prophet, who immediately began to lay the foundations of a temple for the reception of the God. In due time Alexander made his appearance; and he so well managed his scheme, that, by means of spies and emissaries whom he scattered in all directions, he not only collected applications to his prophetic skill from the different towns of Ionia, Cilicia and Galatia, but presently extended his fame to Italy and Rome. For twenty years scarcely any oracle of the known world could vie with that of Abonotica; and the emperor Aurelius himself is said to have relied for the success of a military expedition upon the predictions of Alexander the Paphlagonian.

Lucian gives, or pretends to give, an account of the manner in which Alexander gained so extraordinary a success. He says, that this young man in his preliminary travels, coming to Pella in Macedon, found that the environs of this city were distinguished from perhaps all other parts of the world, by a breed of serpents of extraordinary size and beauty. Our author adds that these serpents were so tame, that they inhabited the houses of the province, and slept in bed with the children. If you trod upon them, they did not turn again, or shew tokens of anger, and they sucked the breasts of the women to whom it might be of service to draw off their milk. Lucian says, it was probably one of these serpents, that was found in the bed of Olympias, and gave occasion to the tale that Alexander the Great was begotten by Jupiter under the form of a serpent. The prophet bought the largest and finest serpent he could find, and conveyed it secretly with him into Asia. When he came to Abonotica, he found the temple that was built surrounded with a moat; and he took an opportunity privately of sinking a goose-egg, which he had first emptied of its contents, inserting instead a young serpent just hatched, and closing it again with great care. He then told his fellow-citizens that the God was arrived, and hastening to the moat, scooped up the egg in an egg-cup in presence of the whole assembly. He next broke the shell, and shewed the young serpent that twisted about his fingers in presence of the admiring multitude. After this he suffered several days to elapse, and then, collecting crowds from every part of Paphlagonia, he exhibited himself, as he had previously announced he should do, with the fine serpent he had brought from Macedon twisted in coils about the prophet's neck, and its head hid under his arm-pit, while a head artfully formed with linen, and bearing some resemblance to a human face, protruded itself, and passed for the head of the reptile. The spectators were beyond measure astonished to see a little embryo serpent, grown in a few days to so magnificent a size, and exhibiting the features of a human countenance.

Having thus far succeeded, Alexander did not stop here. He contrived a pipe which passed seemingly into the mouth of the animal, while the other end terminated in an adjoining room, where a man was placed unseen, and delivered the replies which appeared to come from the mouth of the serpent. This immediate communication with the God was reserved for a few favoured suitors, who bought at a high price the envied distinction.

The method with ordinary enquirers was for them to communicate their requests in writing, which they were enjoined to roll up and carefully seal; and these scrolls were returned to them in a few days, with the seals apparently unbroken, but with an answer written within, strikingly appropriate to the demand that was preferred.--It is further to be observed, that the mouth of the serpent was occasionally opened by means of a horsehair skilfully adjusted for the purpose, at the same time that by similar means the animal darted out its biforked tongue to the terror of the amazed bystanders.

REVOLUTION PRODUCED IN THE HISTORY OF NECROMANCY AND WITCHCRAFT UPON THE ESTABLISHMENT OF CHRISTIANITY.

It is necessary here to take notice of the great revolution that took place under Constantine, nearly three hundred years after the death of Christ, when Christianity became the established religion of the Roman empire. This was a period which produced a new era in the history of necromancy and witchcraft. Under the reign of polytheism, devotion was wholly unrestrained in every direction it might chance to assume. Gods known and unknown, the spirits of departed heroes, the Gods of heaven and hell, abstractions of virtue or vice, might unblamed be made the objects of religious worship. Witchcraft therefore, and the invocation of the spirits of the dead, might be practised with toleration; or at all events were not regarded otherwise than as venial deviations from the religion of the state.

It is true, there must always have been a horror of secret arts, especially of such as were of a maleficent nature. At all times men dreaded the mysterious power of spells and incantations, of potent herbs and nameless rites, which were able to control the eternal order of the planets, and the voluntary operations of mind, which could extinguish or recal life, inflame the passions of the soul, blast the works of creation, and extort from invisible beings and the dead the secrets of futurity. But under the creed of the unity of the divine nature the case was exceedingly different. Idolatry, and the worship of other Gods than one, were held to be crimes worthy of the utmost abhorrence and the severest punishment. There was no medium between the worship of heaven and hell. All adoration was to be directed to God the Creator through the mediation of his only begotten Son; or, if prayers were addressed to inferior beings, and the glorified spirits of his saints, at least they terminated in the Most High, were a deprecation of his wrath, a soliciting his favour, and a homage to his omnipotence. On the other hand sorcery and witchcraft were sins of the blackest dye. In opposition to the one only God, the creator of heaven and earth, was the "prince of darkness," the "prince of the power of the air," who contended perpetually against the Almighty, and sought to seduce his creatures and his subjects from their due allegiance. Sorcerers and witches were supposed to do homage and sell themselves to the devil, than which it was not in the mind of man to conceive a greater enormity, or a crime more worthy to cause its perpetrators to be exterminated from the face of the earth. The thought of it was of power to cause the flesh of man to creep and tingle with horror: and such as were prone to indulge their imaginations to the utmost extent of the terrible, found a perverse delight in conceiving this depravity, and were but too much disposed to fasten it upon their fellow-creatures.

MAGICAL CONSULTATIONS RESPECTING THE LIFE OF THE EMPEROR.

It was not within the range of possibility, that such a change should take place in the established religion of the empire as that from Paganism to Christianity, without convulsions and vehement struggle. The prejudices of mankind on a subject so nearly concerned with their dearest interests and affections must inevitably be powerful and obstinate; and the lucre of the priesthood, together with the strong hold they must necessarily have had on the weakness and superstition of their flocks, would tend to give force and perpetuity to the contention. Julian, a man of great ability and unquestionable patriotism, succeeded to the empire only twenty-four years after the death of Constantine; and he employed the most vigorous measures for the restoration of the ancient religion. But the reign of Julian was scarcely more than eighteen months in duration: and that of Jovian, his successor, who again unfurled the standard of Christianity, lasted hardly more than half a year. The state of things bore a striking similarity to that of England at the time of the Protestant Reformation, where the opposite faiths of Edward the Sixth and his sister Mary, and the shortness of their reigns, gave preternatural keenness to the feelings of the parties, and instigated them to hang with the most restless anticipation upon the chances of the demise of the sovereign, and the consequences, favourable or unfavourable, that might arise from a new accession.

The joint reign of Valentinian and Valens, Christian emperors, had now lasted several years, when information was conveyed to these princes, and particularly to the latter, who had the rule of Asia, that numerous private consultations were held, as to the duration of their authority, and the person of the individual who should come after them. The succession of the Roman empire was elective; and consequently there was almost an unlimited scope for conjecture in this question. Among the various modes of enquiry that were employed we are told, that the twenty-four letters of the alphabet were artificially disposed in a circle, and that a magic ring, being suspended over the centre, was conceived to point to the initial letters of the name of him who should be the future emperor. Theodorus, a man of most eminent qualifications, and high popularity, was put to death by the jealousy of Valens, on the vague evidence that this kind of trial had indicated the early letters of his name. [141] It may easily be imagined, that, where so restless and secret an investigation was employed as to the successor that fate might provide, conspiracy would not always be absent. Charges of this sort were perpetually multiplied; informers were eager to obtain favour or rewards by the disclosures they pretended to communicate; and the Christians, who swayed the sceptre of the state, did not fail to aggravate the guilt of those who had recourse to these means for satisfying their curiosity, by alleging that demons were called up from hell to aid in the magic solution. The historians of these times no doubt greatly exaggerate the terror and the danger, when they say, that the persons apprehended on such charges in the great cities outnumbered the peaceable citizens who were left unsuspected, and that the military who had charge of the prisoners, complained that they were wholly without the power to restrain the flight of the captives, or to control the multitude of partisans who insisted on their immediate release. [142] The punishments were barbarous and indiscriminate; to be accused was almost the same thing as to be convicted; and those were obliged to hold themselves fortunate, who escaped with a fine that in a manner swallowed up their estates.

HISTORY OF NECROMANCY IN THE EAST.

From the countries best known in what is usually styled ancient history, in other words from Greece and Rome, and the regions into which the spirit of conquest led the people of Rome and Greece, it is time we should turn to the East, and those remoter divisions of the world, which to them were comparatively unknown.

With what has been called the religion of the Magi, of Egypt, Persia and Chaldea, they were indeed superficially acquainted; but for a more familiar and accurate knowledge of the East we are chiefly indebted to certain events of modern history; to the conquests of the Saracens, when they possessed themselves of the North of Africa, made themselves masters of Spain, and threatened in their victorious career to subject France to their standard; to the crusades; to the spirit of nautical discovery which broke out in the close of the fifteenth century; and more recently to the extensive conquests and mighty augmentation of territory which have been realised by the English East India Company.

The religion of Persia was that of Zoroaster and the Magi. When Ardshir, or Artaxerxes, the founder of the race of the Sassanides, restored the throne of Persia in the year of Christ 226, he called together an assembly of the Magi from all parts of his dominions, and they are said to have met to the number of eighty thousand. [143] These priests, from a remote antiquity, had to a great degree preserved their popularity, and had remarkably adhered to their ancient institutions.

They seem at all times to have laid claim to the power of suspending the course of nature, and producing miraculous phenomena. But in so numerous a body there must have been some whose pretensions were of a more moderate nature, and others who displayed a loftier aspiration. The more ambitious we find designated in their native language by the name of _Jogees_, [144] of the same signification as the Latin _juncti_.

Their notions of the Supreme Being are said to have been of the highest and abstrusest character, as comprehending every possible perfection of power, wisdom and goodness, as purely spiritual in his essence, and incapable of the smallest variation and change, the same yesterday, to-day, and for ever. Such as they apprehended him to be, such the most perfect of their priests aspired to make themselves. They were to put off all human weakness and frailty; and, in proportion as they _assimilated_, or rather _became one_ with the Deity, they supposed themselves to partake of his attributes, to become infinitely wise and powerful and good. Hence their claim to suspend the course of nature, and to produce miraculous phenomena. For this purpose it was necessary that they should abstract themselves from every thing mortal, have no human passions or partialities, and divest themselves as much as possible of all the wants and demands of our material frame. Zoroaster appears indeed to have preferred morality to devotion, to have condemned celibacy and fasting, and to have pronounced, that "he who sows the ground with diligence and care, acquires a greater stock of religious merit than he who should repeat ten thousand prayers." But his followers at least did not abide by this decision. They found it more practicable to secure to themselves an elevated reputation by severe observances, rigid self-denial, and the practice of the most inconceivable mortifications. This excited wonder and reverence and a sort of worship from the bystander, which industry and benevolence do not so assuredly secure. They therefore in frequent instances lacerated their flesh, and submitted to incredible hardships. They scourged themselves without mercy, wounded their bodies with lancets and nails, [145] and condemned themselves to remain for days and years unmoved in the most painful attitudes. It was no unprecedented thing for them to take their station upon the top of a high pillar; and some are said to have continued in this position, without ever coming down from it, for thirty years. The more they trampled under foot the universal instincts of our nature, and shewed themselves superior to its infirmities, the nearer they approached to the divine essence, and to the becoming one with the Omnipresent. They were of consequence the more sinless and perfect; their will became the will of the Deity, and they were in a sense invested with, and became the mediums of the acts of, his power. The result of all this is, that they who exercised the art of magic in its genuine and unadulterated form, at all times applied it to purposes of goodness and benevolence, and that their interference was uniformly the signal of some unequivocal benefit, either to mankind in general, or to those individuals of mankind who were best entitled to their aid. It was theirs to succour virtue in distress, and to interpose the divine assistance in cases that most loudly and unquestionably called for it.

Such, we are told, was the character of the pure and primitive magic, as it was handed down from the founder of their religion. It was called into action by the Jogees, men who, by an extraordinary merit of whatever sort, had in a certain sense rendered themselves one with the Deity. But the exercise of magical power was too tempting an endowment, not in some cases to be liable to abuse. Even as we read of the angels in heaven, that not all of them stood, and persevered in their original sinlessness and integrity, so of the Jogees some, partaking of the divine power, were also under the direction of a will celestial and divine, while others, having derived, we must suppose, a mighty and miraculous power from the gift of God, afterwards abused it by applying it to capricious, or, as it should seem, to malignant purposes. This appears to have been every where essential to the history of magic. If those who were supposed to possess it in its widest extent and most astonishing degree, had uniformly employed it only in behalf of justice and virtue, they would indeed have been regarded as benefactors, and been entitled to the reverence and love of mankind. But the human mind is always prone to delight in the terrible. No sooner did men entertain the idea of what was supernatural and uncontrolable, than they began to fear it and to deprecate its hostility. They apprehended they knew not what, of the dead returning to life, of invisible beings armed with the power and intention of executing mischief, and of human creatures endowed with the prerogative of bringing down pestilence and slaughter, of dispensing wealth and poverty, prosperity and calamity at their pleasure, of causing health and life to waste away by insensible, but sure degrees, of producing lingering torments, and death in its most fearful form. Accordingly it appears that, as there were certain magicians who were as Gods dispensing benefits to those who best deserved it, so there were others, whose only principle of action was caprice, and against whose malice no innocence and no degree of virtue would prove a defence. As the former sort of magicians were styled _Jogees_, and were held to be the deputies and instruments of infinite goodness, so the other sort were named _Ku-Jogees_, that is, persons who possessing the same species of ascendancy over the powers of nature, employed it only in deeds of malice and wickedness.

In the mean time these magicians appear to have produced the wonderful effects which drew to them the reverence of the vulgar, very frequently by the intervention of certain beings of a nature superior to the human, who should seem, though ordinarily invisible, to have had the faculty of rendering themselves visible when they thought proper, and assuming what shape they pleased. These are principally known by the names of Peris, Dives, [146] and Gins, or Genii. Richardson, in the preface to his Persian Dictionary, from which our account will principally be taken, refers us to what he calls a romance, but from which he, appears to derive the outline of his Persian mythology. In this romance Kahraman, a mortal, is introduced in conversation with Simurgh, a creature partaking of the nature of a bird and a griffon, who reveals to him the secrets of the past history of the earth. She tells him that she has lived to see the world seven times peopled with inhabitants of so many different natures, and seven times depopulated, the former inhabitants having been so often removed, and giving place to their successors. The beings who occupied the earth previously to man, were distinguished into the Peris and the Dives; and, when they no longer possessed the earth in chief, they were, as it should seem, still permitted, in an airy and unsubstantial form, and for the most part invisibly, to interfere in the affairs of the human race. These beings ruled the earth during seventy-two generations. The last monarch, named Jan bin Jan, conducted himself so ill, that God sent the angel Haris to chastise him. Haris however became intoxicated with power, and employed his prerogative in the most reprehensible manner. God therefore at length created Adam, the first of men, crowning him with glory and honour, and giving him dominion over all other earthly beings. He commanded the angels to obey him; but Haris refused, and the Dives followed his example. The rebels were for the most part sent to hell for their contumacy; but a part of the Dives, whose disobedience had been less flagrant, were reserved, and allowed for a certain term to walk the earth, and by their temptations to put the virtue and constancy of man to trial. Henceforth the human race was secretly surrounded by invisible beings of two species, the Peris, who were friendly to man, and the Dives, who exercised their ingenuity in involving them in error and guilt. The Peris were beautiful and benevolent, but imperfect and offending beings; they are supposed to have borne a considerable resemblance to the Fairies of the western world. The Dives were hideous in form, and of a malignant disposition. The Peris subsist wholly on perfumes, which the Dives, being of a grosser nature, hold in abhorrence. This mythology is said to have been unknown in Arabia till long after Mahomet: the only invisible beings we read of in their early traditions are the Gins, which term, though now used for the most part as synonimous with Dives, originally signified nothing more than certain infernal fiends of stupendous power, whose agency was hostile to man.

There was perpetual war between the Peris and the Dives, whose proper habitation was Kaf, or Caucasus, a line of mountains which was supposed to reach round the globe. In these wars the Peris generally came off with the worst; and in that case they are represented in the traditional tales of the East, as applying to some gallant and heroic mortal to reinforce their exertions. The warriors who figure in these narratives appear all to have been ancient Persian kings. Tahmuras, one of the most celebrated of them, is spoken of as mounting upon Simurgh, surrounded with talismans and enchanted armour, and furnished with a sword the dint of which nothing could resist. He proceeds to Kaf, or Ginnistan, and defeats Arzshank, the chief of the Dives, but is defeated in turn by a more formidable competitor. The war appears to be carried on for successive ages with alternate advantage and disadvantage, till after the lapse of centuries Rustan kills Arzshank, and finally reduces the Dives to a subject and tributary condition. In all this there is a great resemblance to the fables of Scandinavia; and the Northern and the Eastern world seem emulously to have contributed their quota of chivalry and romance, of heroic achievements and miraculous events, of monsters and dragons, of amulets and enchantment, and all those incidents which most rouse the imagination, and are calculated to instil into generous and enterprising youth a courage the most undaunted and invincible.

GENERAL SILENCE OF THE EAST RESPECTING INDIVIDUAL NECROMANCERS.

Asia has been more notorious than perhaps any other division of the globe for the vast multiplicity and variety of its narratives of sorcery and magic. I have however been much disappointed in the thing I looked for in the first place, and that is, in the individual adventures of such persons as might be supposed to have gained a high degree of credit and reputation for their skill in exploits of magic. Where the professors are many (and they have been perhaps no where so numerous as those of magic in the East), it is unavoidable but that some should have been more dextrous than others, more eminently gifted by nature, more enthusiastic and persevering in the prosecution of their purpose, and more fortunate in awakening popularity and admiration among their contemporaries. In the instances of Apollonius Tyanaeus and others among the ancients, and of Cornelius Agrippa, Roger Bacon and Faust among the moderns, we are acquainted with many biographical particulars of their lives, and can trace with some degree of accuracy, their peculiarities of disposition, and observe how they were led gradually from one study and one mode of action to another. But the magicians of the East, so to speak, are mere abstractions, not characterised by any of those habits which distinguish one individual of the human race from another, and having those marking traits and petty lineaments which make the person, as it were, start up into life while he passes before our eyes. They are merely reported to us as men prone to the producing great signs and wonders, and nothing more.

Two of the most remarkable exceptions that I have found to this rule, occur in the examples of Rocail, and of Hakem, otherwise called Mocanna.

ROCAIL.

The first of these however is scarcely to be called an exception, as lying beyond the limits of all credible history, Rocail is said to have been the younger brother of Seth, the son of Adam. A Dive, or giant of mount Caucasus, being hard pressed by his enemies, sought as usual among the sons of men for aid that might extricate him out of his difficulties. He at length made an alliance with Rocail, by whose assistance he arrived at the tranquillity he desired, and who in consequence became his grand vizier, or prime minister. He governed the dominions of his principal for many years with great honour and success; but, ultimately perceiving the approaches of old age and death, he conceived a desire to leave behind him a monument worthy of his achievements in policy and war. He according erected, we are not told by what means, a magnificent palace, and a sepulchre equally worthy of admiration. But what was most entitled to notice, he peopled this palace with statues of so extraordinary a quality, that they moved and performed all the functions and offices of living men, so that every one who beheld them would have believed that they were actually informed with souls, whereas in reality all they did was by the power of magic, in consequence of which, though they were in fact no more than inanimate matter, they were enabled to obey the behests, and perform the will, of the persons by whom they were visited. [147]

HAKEM, OTHERWISE MOCANNA.

Hakem was a leader in one of the different divisions of the followers of Mahomet. To inspire the greater awe into the minds of his supporters, he pretended that he was the Most High God, the creator of heaven and earth, under one of the different forms by which he has in successive ages become incarnate, and made himself manifest to his creatures. He distinguished himself by the peculiarity of always wearing a thick and impervious veil, by which, according to his followers, he covered the dazzling splendour of his countenance, which was so great that no mortal could behold it and live, but that, according to his enemies, only served to conceal the hideousness of his features, too monstrously deformed to be contemplated without horror. One of his miracles, which seems the most to have been insisted on, was that he nightly, for a considerable space of time, caused an orb, something like the moon, to rise from a sacred well, which gave a light scarcely less splendid than the day, that diffused its beams for many miles around. His followers were enthusiastically devoted to his service, and he supported his authority unquestioned for a number of years. At length a more formidable opponent appeared, and after several battles he became obliged to shut himself up in a strong fortress. Here however he was so straitly besieged as to be driven to the last despair, and, having administered poison to his whole garrison, he prepared a bath of the most powerful ingredients, which, when he threw himself into it, dissolved his frame, even to the very bones, so that nothing remained of him but a lock of his hair. He acted thus, with the hope that it would be believed that he was miraculously taken up into heaven; nor did this fail to be the effect on the great body of his adherents. [148]

ARABIAN NIGHTS' ENTERTAINMENTS.

The most copious record of stories of Asiatic enchantment that we possess, is contained in the Arabian Nights' Entertainments; to which we may add the Persian Tales, and a few other repositories of Oriental adventures. It is true that these are delivered to us in a garb of fiction; but they are known to present so exact a picture of Eastern manners and customs, and so just a delineation of the follies, the weaknesses and credulity of the races of men that figure in them, that, in the absence of materials of a strictly historical sort of which we have to complain, they may not inadequately supply the place, and may furnish us with a pretty full representation of the ideas of sorcery and magic which for centuries were entertained in this part of the world. They have indeed one obvious defect, which it is proper the reader should keep constantly in mind. The mythology and groundwork of the whole is Persian: but the narrator is for the most part a Mahometan. Of consequence the ancient Fire-worshippers, though they contribute the entire materials, and are therefore solely entitled to our gratitude and deference for the abundant supply they have furnished to our curiosity, are uniformly treated in these books with disdain and contumely as unworthy of toleration, while the comparative upstart race of the believers in the Koran are held out to us as the only enlightened and upright among the sons of men.