Art Magic

Some readers there be whose chief aim is - unconsciously to themselves, perhaps - but greatly to the detriment of their higher natures - to search into what they read rather for the discovery of errors in orthography, and innovations upon conservative methods of typography, than for the elimination of ideas, or the enjoyment of soul intercourse with their author. To this class of readers our pages will doubtless present a fruitful soil for their special methods of criticism, and to such, we have no other apology to offer, than that contained in the few choice and pointed words of the Editor's Preface.

There is still another class whose methods of study have received the peculiarly significant soubriquet of, skimming. The chief delight of such persons is in an elaborately prepared Index, over the columns of which they rejoice to pore, industriously picking out just the particular words they have sympathy with, glancing at these - for Index worshipers only glance, do not read - and abandoning the rest of the volume to more patient and capable students than themselves.

The author's life-long experience with a variety of readers, has induced him to look upon Index worshipers, as the most superficial of all book owners, and finally determined him not to spend time in writing for them at all. In the compilation of Historical, Legal, Statistical or Biographical works, an Index is not only useful, but absolutely essential. In a book of these ideas only, such an appendix offers a premium to the unworthy habit of "skimming," and therefore, rejecting the courteous offer of our patient and untiring Editor, to satisfy the hypercritical, by the addition of an Index, we submit the foregoing pages for study - study which cannot master the ideas presented in one superficial reading, much less in Index skimming.

We ask a careful perusal and reperusal of these pages, not for their literary merit, nor the exactitude of their methods, but for the sakes of the high themes discussed, and the weighty subjects which fill up each column. When our readers have bestowed this much study upon the volume, they will not need an Index; until they have done so, we have written it for them in vain. Neither have we followed the well-beaten track of custom, in giving a list of authorities cited in this volume. Whenever possible we have given the names of such authors as have supplied us with felicitous quotations; but we feel no impulse to burden our work with the abomination of such signs as "vols., vers., chaps.," etc., etc., any more than we recognize the propriety of harassing our readers by foot-notes, or references to literature, perhaps unattainable to all but special seekers into occult lore. And now that our work - not of apology, but of sturdy resistance to conventional habits in book-making - is done, what remains, save to tender everlasting thanks to our gentle, faithful and long-suffering Editor; most kindly greetings to the brave "Banner of Light," the "Spiritual Scientist," "London Medium," and "Spiritualist," who have so generously and courteously sustained her, and a potential psychologic, heartfelt God-speed to the noble five hundred who, in the face of scorn, contumely, ridicule and blatant ignorance, have dared to registered their honored names as subscribers to Art Magic, four hundred, at least, of them paying their subscriptions before they were due, trusting gallantly to the good faith and honesty of Emma Hardinge Britten that they should not be robbed of their due, and the rest signifying their insight and recognition of the divine in humanity, with an absence of all sordid motive or fear of public opinion, which forever protests against the doctrines of "human depravity, original sin," or aught but the sublime truth that the world is made flesh, and dwells amongst men now and evermore!

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The Harmonial Philosophy And Its Founder - Modern Spiritualism - Its Universality Of Phenomena - Suggestions For School of Prophets - Dark and Light Circles - Epilogue To The Drama of "Art Magic."

We have reached that point in our review when we find ourselves at the final stage of our journey, standing face to face in fact with the last great spiritual dispensation of the ages, commonly termed "Modern Spiritualism."

In touching upon this part of our record the task resolves itself chiefly into the duty of cataloguing the many lucid and valuable expositions of the subject which are already extant, rendering the least attempt to add to this vast collection of special literature, a work of supererogation. In England, "The Two Worlds," by Thos. Shorter; "From Matter to Spirit," by Mrs. De Morgan, the admirable spiritualistic works of Wm. Howitt, and Mrs. Crowe's "Night Side of Nature," offer more food for reflection than it would seem the public mind has as yet been able to assimilate, whilst hosts of tracts, pamphlets, able magazines and newspapers, furnish continual streams of information from which no thirsting soul need go away empty. France is equally rich in the literature of Spiritism, although the general tone of its later writers is deflected to sustain the peculiar opinions of that body of believers known as "Reincarnationists." It would be as useless as impertinent to cite German literature in support of Spiritualistic doctrines or point to its phalanx of immortal writers whose affirmations of the Spiritual side of man's nature have never failed since the advent of the printing press to this hour. Holland in its excellent periodicals, and Russia in its liberal patronage of spirit media are also contributing their quota to the general storehouse of occult knowledge. In the meantime brave, unflinching defenders of these truths, writing in Spain from amidst the ghostly shadows of the grim old Inquisition, devoted bands of Spiritualists, writhing under the proscriptive ban of Priestcraft in South America, scattering forces from the Sandwich Islands, New Zealand, the East and West Indies, Australia, California, and indeed wherever civilization has a foothold, all contribute to fill up the columns of a world-wide Spiritual Almanac, and record the ceaseless irruptions of spirit people into this mundane world of ours.

There are many circumstances which combine to fix the era of this great modern movement at or about the date assigned to what has been popularly termed "the Rochester knockings." Whilst it would be far more difficult to name any period of human history where Spiritism was not, rather than when it commenced to act, there is much propriety in assuming that the first systematic effort to reduce the telegraphic signals made by spirits to a method of direct and continuous communication between themselves and mortals occurred at Rochester, in the State of New York, America, and commenced in the years 1847 and '48.

The first public exhibition of Spiritual power, too, occurred at this place and time, conducted under the direction of Spirits, and terminating in reports of COmmittees elected by the people, alleging a Spiritual cause for the disturbances, that these public meetings were convened to inquire into. In America, also, was presented, for the first time in history, a petition to the Government of the country, signed by many thousands of the most respectable of its citizens, praying for a scientific commission to inquire into a purely Spiritualistic movement.

It is from these causes, together with the immense surfaces of country embraced in the American manifestation - their power, variety, force and phenomenal wonder, the enormous masses of its believers, and the profusion of its literature, that mankind seem to have combined, with one accord, to yield the palm of all potency, number and influence to American Spiritism.

Before entering upon a final summary of this movement, it behooves us to render another reason why we should concentrate upon the Modern Spiritism of the United States the deepest emotions of respect and gratitude which mankind can render to the movers and founders of the great spiritual outpouring.

On American soil was born, and under American skies were first poured out, the vaticinations of a Seer, who stands second to no prophet, religious teacher, reformer, writer, or phenomenal wonder-worker, that the page of history has ever borne witness of. That Seer is Andrew Jackson Davis. During a brief residence in America, some few years since, the author, being on a visit to a friend in a charming country-seat, found himself made free of a noble library of several hundred volumes. In one portion of that enchanting study, just where the beams of the sinking sun would fall most favorably through the softened lustre of the stained-glass windows, stood a rich ormulu table, where, in singular contrast to the luxurious objects surrounding them, were piled up a large mass of plainly bound volumes, most of them large and evidently sufficiently popular with their possessor, for they bore more conclusive marks of wear than any other of the gorgeously bound volumes that the room contained. On opening with some curiosity the most ponderous of these books, the eye fell upon the following passages somewhere about the 142d page:

"As it was in the beginning, so the vast and boundless Uniercoelum, the great sun and centre from which all these worlds emanated, is still an exhaustless fountain of chaotic materials and living inherent energy to drive into existence billions and millions of billions of suns, with all their appendages more than have yet been produced! For it has eternal motion and contains the forms that all things subsequently assume; and it contains laws that are displayed in its geometrical and mechanical structure, combinations, laws, forces, forms and motions that have produced, and will still produce, an infinitude of systems, and systems of systems, whose concentric circles are but an expanse from the great germ of all existence, and are incessantly acting and re-acting, changing, harmonizing, organizing, and etherealizing every particle of chaotic and undeveloped matter that exists in the vortex!" ......

Struck with the peculiarity of these strange and high-strung words, and their analogy with the opinions that the had himself imbibed from the study of the Universe, and its laws, the author proceeded to turn other pages of this volume, and found astounding and deeply occult descriptions of God, man, creation, the Solar and Astral systems, the mystery of force, life, being, the order of creation, in fact, eloquent, burning words, and thoughts almost beyond earthly comprehension for their sublimity, in every line. Hours swept on like seconds. The wonderful volume was glanced through, then others were opened.

The same writer's mind glowed through all those plain, cheap books - books which should have been bound in rubies and sapphires - and the reader became at least almost paralyzed at the breadth of information, the intense insight into being, and the majesty with which some mind more than mortal had swept creation, and reduced its vast research into the holiest and most elevated language.

Hours passed on. The early morning that had invited the student into that choice retreat now deepened into the gray mists of evening; yet still the straining gaze roamed through the wonderful stack of shabby books, until it fell upon the passage:

"The great original ever-existing omniscient, omnipotent and omnipresent productive power, the Soul of all existence, is throned in a central sphere, the circumference of which is the boundless universe, and around which solar, sidereal and stellar systems revolve, in silent, majestic sublimity and harmony! This power is what mankind call Deity, whose attributes are love and wisdom, corresponding with the principles of male and female, positive and negative, sustaining and creative." ........

At this point the master of the mansion, opening the library door, uttered an exclamation of surprise to find the guest whose presence he had missed for upwards of twelve hours, still at home.

The next words spoken were, "Who is the author of these wonderful books?"

"Oh, those," replied the host, with seeming indifference, "those books are all written by a poor shoemaker's boy of Poughkeepsie. That one" - pointing to the largest, the one which had first attracted the attention and awakened the astonishment of the reader - "was written, or rather spoken, when the lad was about sixteen years of age; He was too ignorant to write it, he could not have even spelled the words."

"In what school was he brought up, for heaven's sake?"

"Utter destitution."

"Who taught him all these wonderful things?"

"God and the angels. He never had any human teachers. Of that I am a living witness."

"But how in the name of all that is weird and wonderful were these volumes written?"

"Oh, at first they were taken down as he spoke them by a Scribe; because I tell you, he who discoursed of sun, stars, systems, astronomy, geology, physiology, and every other known science, was too uneducated to be able to write down the words he spoke, and then, after graduating in the schools of - God alone knows where - but no college or seat of learning on this earth - he wrote the rest himself, every line of them."

"But if God and angels taught him, is there no record as to how he learned?"

"Yes, one which scores of living men and women will testify to. He was magnetized as a little shoemaker's lad of the humblest and poorest condition, and then he became an independent clairvoyant."

"Aye, indeed! Magnetism, and then Psychology. God's psychology poured into the soul, when it becomes clairvoyant, and ascends to the spheres of Deific knowledge! Why, this is ancient magic! The secret of all spiritualistic powers and possibilities; yet, when did any ancient Magian, any mind however aspiring, vast, or illuminated, assume such a depth, height, and breadth of comprehension as this? Answer me, my friend. Has such a paragon ever existed as the author of this library?"

"Swedenborg, perhaps. You forgot him."

"But these revelations are more human, more comprehensible and nearer to man's estate than Swedenborg's. They might be breathings of Swedenborg's spirit, correcting the shortcomings of his earthly career."

"Perhaps they are. This man believes in spirits."

"Can this wonder of the age exist and the world not know of it?"

"Yes; people know all about him, but they don't care for him now. He is living in great obscurity somewhere in Jersey, I believe."

"But the Spiritualists - surely those immense bodies of thinkers who have disclaimed the false assumptions of creeds and unscientific absurdities of ecclesiastical dogmas - do not those people so wonderfully taught of the spirit, accept him as their prophet, their leader, their heaven-inspired teacher?"

"Hold, hold, my friend! you know not what you say. The Spiritualists are all 'individuals.' They are their own Gods, their own Prophets, leaders and teachers; what! present any human leader, teacher, or Prophet, to the great bulk of the American Spiritualists! You will find you are treading on dangerous ground, and will soon be warned back with the phrases, 'we want no Popes, Cardinals, Bishops, or Priestly Leaders here.'"

But Leaders and Teachers they must have. Do they not sustain great mass meetings where the public gather together to hear their opinions discussed?"

"Aye, but each one presents his own opinion, and none but his own. Sometimes these opinions are as widely divergent as the heavens and the earth; and sometimes not unlike in essence, light and darkness, still their pride is to maintain 'a free platform,' and under this appellation, the Angels of darkness are as free to have their say as those of light."

"But this is chaos, disorder, not Spiritism, much less the sweetness, grace and dignity of this Harmonial Philosophy!"

"The time was when Davis' revelations, startling materialism out of its blank negations, and compelling attention from the wonderful and unprecedented methods of their delivery, drew around him a large class of admiring friends and elevated thinkers, who were not ashamed to call themselves after him. 'Harmonial Philosophers,' but in the revolutionary spirit of this great movement Spiritualism, thousands have rushed into its ranks, glad to escape from creeds, dogmas, and ecclesiastical despotism. The memory of this dethroned tyranny is still too strong upon them to admit of any present attempts to organize a new religious system. The swing of the pendulum has carried the soul from despotism into license, and until the revolutionary elements of thought can subside into equilibrium, depend upon it even the amiable and unassuming 'harmonial philosopher's[' leadership cannot be tolerated."

"But in the meantime were these stupendous revelations given in vain? Surely so noble a philosophy, received through an inspiration so unmistakably divine, so free from human bias or moral intervention, ought to commend itself to every civilized nation of the present age!"

"My friend, you forget the elements of which this generation is composed. Setting aside the scientists who scoff out of notice every idea connected with spiritual existence, or outside the known routine of science, who do you expect in Catholic and Protestant Europe to sympathize with the revelations of the Poughkeepsie Seer? Some few there are in every country where these plain, black volumes have made their way, who regard them as we do. Many who even believe they are the voice of the earth's Tutelary Angel, speaking from between the Cherubim and Seraphim of past and future ages, but they like us, must wait until the age is more receptive of these sublime truths. At the present day, the great majority of European religionists hold up their hands with holy horror at the name of A. J. Davis, and cry, 'Pantheist! Heathen Philosopher! This is the man who denies the Trinity, disbelieves in the awful Jehovah with his great white throne! This is the hard-headed moralist who would take away our Savior from us, deny us the consolation of the vicarious atonement, and compel us all to do personal penance for our sins, and even abandon them altogether! This is he who calls God a Spiritual Sun, Jesus an amiable young man, creation an evolution, and flies in the face of Genesis and the thirty-nine articles!'"

In after years, when the author had time and opportunity to study out the vast stores of spiritual thought and profound philosophy, displayed in the voluminous writings of this great modern Prophet, the admiration they excited, determined him, if he ever more visited America, he would seek out this marvel of the age, even as the Disciples of classic Greece sat at the feet of her master spirits to learn wisdom.

The time for the fulfillment of this cherished purpose, came, and in company with an ardent Disciple of the Harmonial Philosophy from a distant land, the author commenced his search.

Few Spiritualists seemed to know even the whereabouts of the Poughkeepsie Seer. Surely, we thought he must be at the head of some great Church, Temple, Synagogue, a mechanic's institute at the least, or a popular lecture hall; some place, where spiritually starved souls could feed upon the Divine revelations of nature as taught by one of her purest and most faithful interpreters! But no! the great Alchemist who had transmuted the Magic of early ages into the gold of spiritual science, the Seer, Philosopher, and greatest phenomenon of this or any age, had to be sought for in a little shop in an obscure street, where, without followers, disciples, admirers, and to judge from appearances with but very few customers, amidst his neat, well ordered collection of books, ranged on their shelves in curious little delicate curves, and tastefully adorned with illuminated mottoes, and Autumn leaves - stood the great Seer, selling his books for a livelihood.

The placid mein and gentle tones of the unassuming salesman betrayed none of the pangs of grief, indignation and humiliation which two foreigners felt for him, as they made their silent purchase, with hearts too full for utterance, and withdrew.

"That man is nobler far in the quiet, cheerful dignity with which he accommodates himself to the sordid necessities of a petty trade, than when he stood as the interpreter of Angels, dictating 'Nature's Divine Revelations.'" Thus spoke one of the deeply-moved visitors.

"The age is not worthy of him; he lives a century before his time," rejoined the other.

"Aye! but his works will live with him. The truths he reveals are eternal, and the revelator will yet become immortal," was the reply. Even so. Time, the touchstone of truth, will do justice to him - to all; and so, Andrew Jackson Davis, farewell! But, whilst the 'Magic Staff' - Penetralia, Stellar Key, Arabula, Harmonia and Divine Revelations - are in print, or even in memory, never let American, English, French, German, or 'critic' of any other land, presume to say: 'Spiritism has no philosophy.' In the volumes enumerated above, it has the best, broadest, holiest and yet most practical philosophy that was ever enunciated since God said: 'Let there be Light, and there was Light!'"

We are not informed whether Mr. Davis ranks himself before the world as a Spiritist or not. Few of his brethren of that order seem to know or care much about him now; but the mode in which his philosophy was produced, justifies a stranger's claim for him, to-wit: that of all the children of the Spirit that have illuminated this great modern movement called Spiritism, one of the best, truest and most honorable of them all is he who, in deep obscurity, illustrates so thoroughly the proverb, "A Prophet is not without honor, save in his own country."

Our sketch of supermundane Spiritism would not be complete without this humble tribute to one who forms its noblest illustration - to one with whom the writer has never exchanged a word on earth, and in all human probability never will, but who rejoices to believe that name, so coldly slipping out of human remembrance and appreciation now, will be enshrined in the hearts of unborn generations, and in the shining roll of immortality be held sacred as the Founder of a Divine and natural Harmonial Dispensation.

In commenting on American and European Spiritism, we recognize no right to add items of history to the immense stores already extant, nor weary our monthly periodicals have never failed to chronicle from the opening of the movement to this day. Deeming a work published under the peculiar limitations which herald forth this volume will only render it an ephemera of the day, our closing remarks will be addressed to those who must already be informed upon every point of the passing Spiritualistic movement. If they are not so, the works of Robert Dale Own, Judge Edmonds, Epes Sargent, Eugene Crowell, but, above all, Emma Hardinge's inimitable "Twenty Years' History of Modern Spiritualism," will bring every student face to face with the entire details of all that has been effected by Spirits communicating to mortals on American soil. Here, too, as in Europe, there are vast numbers of tracts being continually issued, representing all the various phases of the movement, besides many which do not belong to it, but which persons, who believe in its facts, availing themselves of its popularity, thrust before the public as Spiritualistic.

Books of poems, novels, treatises, some with rare merit, others less than mediocre, flood the age from Spiritualistic sources. A great many newspapers and magazines have been published in the interests of the movement, lived their time, served their period of usefulness, and died out, others still maintain their hold upon the world's attention and command, a full share of patronage. The oldest, the "Banner of Light," commenced in the earliest days of the American movement, and now (1876) occupying the distinguished place of its leading organ, is in itself a compete repertoire of all the astounding phenomena, passing events, and celebrated personages, who constitute the history of Spiritism.

The more detailed sources of information thus indicated, it only remains for use to notice some of the principal characteristics of the modern movement.

In America these are strikingly tinctured by the national idiosyncrasies of the people, but the methods of signaling by spirit power are alike all over the world. They consist first, of the production of sounds by knocking; table-tilting, lifting of heavy bodies, the transportation of small articles, such as fruits, flowers, jewels, etc., etc., through the air, and their production at points of distance from their scene of departure. The execution of music by spirits playing upon instruments furnished by mortals, and still more rarely, music sung or played by spirits, without any visible means of its production. The voices of spirits are also heard clairaudiently and externally, sometimes uttering words only, at others, long addresses. Spirits display their hands, feet, faces, and sometimes the whole form "materialized" out of the emanations of the mediums and human beings surrounding them. In this fleshy masquerade the spirits dance, sing, disport with the persons around them, and perform like players on the mimic stage of a theatre. Other demonstrations consist of resisting fire, the extension of the body, also its elevation into the air, and floating around the apartment. Spirits also exhibit feats of strength, tying and untying their Media when bound with ropes, and executing just such sleight-of-hand tricks as are common to jugglers. Many higher phases of spirit power are exhibited, such as trance speaking and writing; Seership, or the power of seeing and describing spirits, or personating their peculiarities so as to be recognized; also the impressions which the mind receives from spirits, to declare names and other signs of identity by which mortals can be assured their spirit friends are present. Many photographic likenesses of Spirits are said to have been produced through Media, whilst others are impelled to draw portraits of Spirits, or flowers and allegorical scenes, others to behold visions, prophetic, descriptive, or symbolical.

Many are impelled to describe diseases, prescribe remedies, or effect cures by the laying on of hands. This movement has also brought to light a great many latent powers of the soul, which spring up under the sympathetic contagion of the time, and exhibit themselves in psychometric delineations of character by touch, clairvoyance, magnetic virtue and prophetic intuition. ANother striking and curious phase is the frequent apparition of the spectre, or astral spirit, disengaged from the still living body, and manifesting its presence at a distance, with or without the consciousness of the subject.

Now the great marvel and special interest which attaches to all these manifestations of spirit power in the nineteenth century is their original spontaneity, and the fact that they have in most instances fallen upon the media through whom they are produced, without solicitation or any form of preparation.

It is in this spontaneity, and the vast abundance of the phenomena, that the modern movement differs so widely from all preceding examples, where - except in rare cases - years of preparation, initiation, and magical processes have been required for the performance of occult works. Modern Spiritism also is more characteristic of human spirit agency than that of any other era.

Up to the close of the last century, when the German and French magnetizers so widely popularized the practices of Mesmerism and the powers of Psychology, a belief prevailed that occult works were effected by Planetary, Elementary, and Tutelary Spirits chiefly, and that the apparition of deceased persons was rare and exceptional. The experiments of the magnetizers, and the cloud of witnesses who poured in through their subjects from the realms of spirit land, bringing indisputable proofs of their identity with the souls of deceased ancestors, completely reversed this opinion, and induced a prevalent belief that all manifestations of a spiritualistic character originated with the liberated souls of humanity. The author has, in previous sections, adduced sufficient reason for assuming a middle ground between these opinions; and whilst there is abundant evidence to prove the constant interposition of human spirits in human affairs, and the identity of such spirits with a vast amount of the occult phenomena produced in every age of the world, we may also rest assured that the realms of the Elementaries can and do exercise considerable influence upon humanity, especially in relation to animal propensities and earthly things; also that Planetary Spirits rule, guide and interpose in human destiny, and that Tutelary Spirits take charge of and govern nations, planets, and all bodies in space. That all these spirits can be seen, communed with and invoked, is also sufficiently proved in the course of this work.

When we consider the stupendous and revolutionary changes of opinion that this great Spiritual outpouring induces, we are driven to accept of three manifest conclusions; the first is, that we cannot be too grateful for these demonstrations, nor too careful to sift them from all taint of human folly, impurity, hallucination or imposture.

Next we should recognize it as our incumbent duty, even an urgent necessity, to preserve to ourselves and posterity, the high privileges of this beneficent and instructive intercourse by studying its laws, and endeavoring scientifically to master its methods, so as to control the communion and be enabled to conduct it at pleasure.

Next, it must strike every reasonable mind with indignation, to perceive that those who have assumed the high position of leaders either in science or ecclesiasticism, should go far abandon their trust as to permit the people to grope their way blindfold through the mists, obscurities, and difficulties of this vast outpouring, without lending their aid to sole its mysteries, proving its errors if it had any, conserving its truths if they exist, and demonstrating whatever is true or false, valuable or pernicious in its action.

It is an acknowledged axiom in logic, that abuse is no argument, ridicule is no proof. And yet to these petty arms - pop-guns worthy only of pugnacious school-boys - have many of the most eminent scientists of the day descended, when compelled by the force of public opinion to deal with the subject of Spiritism.

High ecclesiasticism has done worse, for it has falsified the very basis of its own pretensions, the corner-stone of its authority being miracle. By denouncing the modern power or right to work what has been unscientifically termed "miracle," the Church work what has been unscientifically termed "miracle," the Church has virtually undermined its own foundations and either proved itself impious enough "to fight against the living God," or hypocritical enough to maintain an institution founded upon myth and falsehood.

From these positions there is no escape, and though we have no intention in these brief remarks to wage war upon materialistic Science, or atheistic Ecclesiasticism, we point out the position to our readers to show them why they must rely on themselves, and cease to utter vain appeals to any human leaders to help them, or continue their humiliating efforts to convert great men who don't want to be converted.

Many very eminent scientists and excellent members of ecclesiastical bodies have - as individuals, not as official members of an organization - taken hold of Spiritualism and hazarded name and place in its advocacy, but it must be obvious even to these illuminated thinkers, that the formulae of material science and the influences of credal faith have no connection with this great independent movement.

The Scientist finds that a new set of laws, and those purely psychological, must be studied and obeyed, before he can make headway with Spiritism, and the Ecclesiastic continually proves that the Spirits do not respond to the invocations or exorcisms of Credal faiths, nor can the broad and unconservative revelations of Spiritism be accommodated to the narrow dogmas of sects.

Once again, then, we recommend the study and adoption of those principles which Spiritism itself discloses, and as these are in the strictest relations to good order, good morals, purity of life, and the spirit of universal brotherhood, we can do mankind no better service than to recommend a profound study both of the science and religion of Spiritism.

To illustrate our meaning all the more forcibly, we will revert to the three aforesaid conclusions, which the study of Modern Spiritism, especially the American phase of the movement, compels the observer to come to: "We cannot be too grateful for these demonstrations, nor too careful to sift them from all taint of human folly, impurity, hallucination, or imposture.

The author has taken the opportunity of making three visits to America, and that for the sole purpose of studying the spiritual manifestations produced on her soil.

On the last two occasions he has observed with more regret than surprise, a gradual but evident decadence in the general feeling of grateful appreciation which these manifestations at first awakened. Some believers have become accustomed to what was at first an exciting wonder, and their curiosity satisfied, they need no more. Others have slackened in zeal because they have been disappointed in some special results they anticipated; but a still larger number have withdrawn their public support from a movement where the taint of human folly and impurity has become so evident as to brand every lass of believers with the evil reputation fastened upon it by the few. Hallucinations and imposture, too, have prevailed to an alarming extent in the ranks of Spiritism, and these two last elements combining with the before mentioned causes, have shaken the faith of many, and repelled still more from this cause.

It is as a corrective to the errors which so prominently force themselves into notice in connection with the first conclusion we draw, that we recommend a careful consideration of the second, namely: "That we should recognize it as our incumbent duty, even an urgent necessity, to preserve to ourselves and posterity the high privileges of this beneficient and instructive intercourse, by studying its laws, and endeavoring scientifically to master its methods, so as to control the communion, and be enabled to conduct it at pleasure."

On this point let it be remembered that all the magical arts and possibilities detailed in previous sections, are as open to mankind to-day as ever they were. Whether it be expedient to seek them or no, is not the question. We simply reiterate they are attainable, and with the lights of science we now enjoy, especially in our improved knowledge of magnetic, psychologic and physiological laws, they can be arrived at with far less severe probationary efforts, and with far milder methods of culture than those formerly exercised.

Superficial commentators on this subject, talk of the "lost art of magic," and describe as impossible achievements for modern Europeans or American, the marvels enacted by Hindoo Fakeers, Egyptian Derishes, and Arabian Santons, Mediaeval Ecstatics, Witches and Wiards; but what marvels are much greater than the talking Spirits whose truth and spiritual origin were so clearly demonstrated at Koon's spirit rooms, even as early as 1850? (vide Hardinge's Modern American Spiritualism). What revelations of Zoroaster, Buddha, Pythagoras, Plato, or other great philosophers of antiquity, have ever rendered a better code of morals, purer life, or more scientific demonstration of creative order, and the mysteries of the Univercoelum, than the entranced Mystics, Swedenborg and Andrew Jackson Davis? Does M. Jaccoloit give one single marvel of Hindoo Spiritism that has not transpired in equal force and greater abundance through the physical force Mediums of England and America?

The Ecstatics of the Monasteries were canonized as Saints, because the stigmata appeared on their bodies; their forms were elevated in the air, and they could read the thoughts of other, prophesy the future, etc., etc.

It is not our purpose to detract from the value of the abundant literature now before a very unappreciative age, by repeating the authentic and well attested narratives they contain. Any unprejudiced reader will find the marvels reported of the Asiatic Mystics equaled, and in many instances transcended by the illustrations of spirit-power given in Hardinge's "Modern American Spiritualism" alone.

Let it suffice to say, that the stigmata of names, figures, dates, and signs, which have convinced thousands of darkened minds of the Soul's immortality, have appeared on the persons of numerous mediums of this century, and are still appearing to those who care to seek for such evidence; that the levitation of the body is a common occurrence; the power of prophecy has been amply demonstrated in thousand of well-attested instances. The capacity to resist fire has been abundantly shown.

The vaticinations of the Greek and Roman Sybils never exceeded many of the eloquent utterances of unlettered boys and girls in the modern Spiritual movement, and if shameful imposture and very bad reputations had not intervened so frequently to destroy faith or even patience with the modern manifestations, they exceed in use, wonder, beauty and number, a thousand fold, all the marvelous tales recited of Greek, Roman, Hindoo, Egyptian, Persian, Chaldean, or Hebrew Spiritism, that is, when the latter are sifted down to well proven narratives, Cabalistic sentences are translated into plain sense, and allegorical flights of fancy are reduced to actual fact.

The failures of modern Spiritism, its degradation, lack of organic power, evil repute, and gradual but sure decadence, all proceed from the human side of the movement. It may be difficult, perhaps impossible, to repair the errors committed by a fast fading generation, but it is for us to lay the foundation of improved conditions, by dealing with the rising generation, and for this purpose, the wisest course we can now pursue to show our devotion to the interests of truth, and our duty to posterity, would be to found a new "School of the Prophets."

In these, young, fresh, susceptible organisms should be selected as Neophytes to fill a future order of Mediums, Priests and Ministers. Their food should be plain and simple, their habits pure and orderly, their lives spotless, their morals regulated by the most exalted and dignified standards of truth, justice, piety, and goodness. They should be under the regulation of a company of holy women and scientific men. Good, pure-minded healthful magnetizers should be received into fellowship with them, and one and all should be magnetized to determine who were operators, and who subjects. The first should be set apart as Physicians to the sick and operators for mediumistic and clairvoyant development. The second as Media, Prophets, and Ministers.

As soon as the aforesaid powers were discovered, they should be classified and the magnetizations continued until the subjects felt impressed to discontinue them and stand alone. Periodical seances should be established, at which scientific order should strictly prevail. The floors of the circle room should be intersected with plateaus of glass, to prevent the escape of the magnetic fluid. The air should often be purified with streams of ozone; the walls surrounded with graceful forms of art and well selected colors. Those destined to become Magnetizers or Physicians should sit in rooms well-supplied with powerful magnets. Tender, susceptible media should never commence their sittings without first holding the poles of a good electro-magnetic battery in their hands, closing their exercises in the same way. No drugs, narcotics, or stimulants should be used under any circumstances, but all other legitimate appeals to the senses should be put into requisition, the most potential of which should be healthful exercises, bathing, the performance of exquisite music, and the sight of beautiful forms of art.

Those sensitives manifesting tendencies towards clairvoyance should practice gazing steadily into the crystal or mirror. Those susceptible of psychometrical delineations, should practice their power, remembering that this, and all other Spiritual gifts, are as much the result of culture and exercise, as are the developments of muscular strength, or intellectual achievement. No seances should ever be attempted without a solemn preparatory invocation to good and wise Spirits, and to any Tutelary, Angelic Guardian, or Deific power, in which the Invocant places faith, and this not only for the purpose of stimulating the mind to aspiration and soliciting the presence and influence of the good and wise, but also for the purpose of banishing evil and mischievous spirits from interfering. The same ceremonial of discharge or dismissal should be used on breaking up a seance, in fact we would recommend at least as much courtesy in the treatment of Angelic essences, as the usages of society demand for ordinary acquaintances.

A "School of the Prophets" conducted on some such principles as we have thus briefly outlined, would certainly do as much for this generation as the mysteries and Temple services of antiquity effected for the nations in which they were practiced - in a word - it would provide a class of duly qualified Magnetic Physicians, Prophets, Mediums, Clear Seers, and Spiritualistic persons, whose morals, characters, and gifts being cultured and superinduced into religious and scientific methods, would fill the world with blessing and usefulness instead of as now, desecrating high and holy gifts to base and sordid purposes, or disgracing them with characteristics which we do not care to dwell upon in this volume.

All the public exercises of Spiritualism should be conducted in decency and order. A general basis of principles should unite all persons who believe in Spiritual existence and Spiritual gifts, and well-qualified expounders of these subjects should be the officiating ministers. In these gatherings, as in the process of scientific culture, the sweetest melodies, the noblest harmonies, the purest flowers and fragrance, and the most pleasing association of artistic sights with sounds should be employed. All that could contribute to elevate, purify and exalt the Soul's noblest powers should be resorted to, as legitimate means of influence, and nothing low, degrading, slang, or impure, should be associated with Spiritual ideas.

In private families, the practice of heterogeneous, disorderly or idle gatherings to seek Spirit communion, should be sternly discountenanced. The whole subject has been shamefully secularized; treated either as a common-place method of spending an idle hour; sought for the mere purposes of curiosity, fun, fortune-telling or marvel-seeking.

If the theories propounded in this volume be correct, and spirits of various grades, from the very highest to the very lowest, hover around us, seeking to minister or pander to the motives which impel the seekers, or the characteristics of mind which pervade the assemblage, then what class of SPirits must inevitably attend nine-tenths of the spirit circles now in vogue, and what results of good, use, individual or collective elevation, can be expected to grow out of them? In the present heterogeneous condition of human society, we dare not recommend the endeavor to obtain personal communion with the spirit world to every individual. The merchant, trader, mechanic, operative, seamstress, shop-keepers and laborers, whose time must be nearly all consumed in the routine of perpetual drudgery, and whose over-taxed minds and bodies cannot be properly attuned to such exercises, should not attempt to deplete their systems, or risk the integrity of mental and physical balance, by seeking to culture Spiritualistic endowments.

Spiritism, like every other calling, demands it votaries, its devotees, and its peculiarly-prepared ministers. Persons having time to devote to the culture of their gifts and steady enthusiasm to sustain them during their probationary training, are the only classes who should attempt to teach, preach, or tender service publicly as Mediums between the better world of Spirits, and the much-darkened world of poor humanity.

Far be it from the author of these pages to discourage the sweet and loving practice of family circles, meetings together in the pleasant and sacred seclusion of home, or the social relations of friendship, to invoke the dear household deities who have passed on before, or who would be so certain to respond to the appeal of those whom they have best loved on earth.

They will surely be there, those loving spirit friends; aye, wherever two or three are gathered together in the name of the spirit, whatever spirit they summon will be there, be it God or the Adversary; spirits of the heart's dearest affections, or goblins from the metal crypts of earth, which avarice would fain rob of its hidden treasures. In the meantime, in order to systematize even these innocent home communings, good order and strict conformity to scientific principles should be observed. We are not now undertaking to lay down the exact methods in which each circle for development or communion should be conducted. We can only touch upon the generalities of the subject, and would recommend well wishers to these great truths if they desire their rapid and orderly promotion, to abandon the childish and egotistical fear that now paralyzes them, lest some competent adviser or highly inspired person should assume leadership amongst them, and remember that to every organism there must be a head as well as organs, to every circumference a centre, and in every nation a governmental combination for the protection of the governed, no less than for the restraint of the lawless. Having disposed of this poor, envious phantom which so troubles the peace of such Spiritists, and convinced themselves that it is not necessary that a well-qualified adept in spiritual things should require those whom he counsels to place a triple crown on his head, kiss his slipper, and pronounce his dictum infallible - let Spiritists come together in reverent deliberation, and decide which methods of scientific investigation they can or ought to pursue so as to evolve the basic principles upon which spirits communicate.

Let them appoint qualified persons to prepare reports and verify their opinion by successful experiments, and until such reports, conjoined with such experiments, be accepted by the sense, reason and convicted judgment of the deliberators, let the reports be peremptorily rejected, and the investigation continue, if it be necessary, from generation to generation, until results are achieved. But such a council, animated by such a spirit, would not have to wait long. Magnetism is the pabulum by which spirits communicate, Psychology the influence. These are the secret virtues of Magic, Witchcraft and Mediumship in every age, and human nature changes not. If the founders of home circles will carefully study out the rules briefly suggested as indications in forming a school for the education and training of Media, they will surely become, in part at least, successful enough to reward them for some time consumed, and some sacrifices consummated.

If possible a room should be set apart, consecrated and held consecrated to spiritual science.

No unholy thing should enter there, no unholy thoughts be invited.

The circle should meet at least once, but better twice or thrice each week. None should enter there until they had fasted at least four hours previously, and assemble together with clean face and clean hearts. Let them come as to a holy place; and if neither vocal nor instrumental music of a sweet and harmonious character can be procured, a small but finely toned chime of bells, glass harmonica, or good musical box should invariably be provided; - thus the atmosphere will be arranged into harmonious strata, according to the suggestions upon music contained in a previous Section. Let the chamber be adorned with all the little stores of beauty and pleasant forms possible. Flowers are sometimes injurious to media, their strong perfume causing too much excitement to the senses, but where ozone can be procured, it is well to pass streams through the air, and the use of the electromagnetic battery held by two persons placed at each pole, the rest forming a chain, ever strengthens the force, and benefits all present. Ten minutes' use of this machine should open and close each seance. Also, we would enforce the same rule of opening with an invocation, and closing with a courteous discharge to the spirits, suggested above. Family gatherings might experiment with magnetization as before suggested, the strongest, healthiest and most worthy of the party being selected as the operator. Crystals and mirrors should be laid on the circle table, also writing materials and slates.

A large circle beneath the table, sufficient to insulate all the sitters assembled, and prevent even their garments from touching the ground, should be formed of glass, and this would greatly conduce to aid the manifestations by preventing the too rapid efflux of vital force.

It should forever after be prohibited to sit in totally darkened apartments. Spirits come to earth in their own Astral light, and to this element material light is opposed; still the unqualified abuses that have arisen from the prevalence of total darkness at spiritual seances should induce every wise investigator to discountenance them utterly.

The fact that many of the most stupendous evidences of spirit power have been given in semi-lighted apartments, should be a sufficient answer to those who plead for darkness as a necessary condition for strong demonstrations; besides, the wise and faithful investigator can better afford to dispense with strong demonstrations, than good morals, decency, or spiritual agency without human interference.

Let dark circles be abandoned to Elementary Spirits, in and out of earthly encasements, and the impostors will find much of their occupation gone.

For more detailed instructions in this and all forms of spiritual culture, we commend a careful perusal and reperusal of these pages. Attempts should be made to elaborate the many suggestions it contains, by the aid of a council selected from experienced media and philosophic thinkers - but whilst the aim in view should be to perfect those methods by which Spiritism can be organized into a religion and cultivated as a science, both Church and Lyceum should be left free to expand in every direction, open to new light, new conditions of society, and the progress of human opinion. Basic principles should be sought for and laid down as fundamental rules from which there can be no departure; powers of growth and advancement should be just as liberally provided for, ever remembering that mind grows, but writings do not, and that whilst the Universe is a stupendous organism whose centre - the grand man - the Spiritual Sun - the Unknown and Unknowable - changes not, - the manifestations of his infinity, his variousness, his beauty, and goodness, are out-wrought in eternal series of changes. Light and Heat, - Truth and Love, are eternal and unchanging principles. Their manifestation in created being are infinite. All are tending outward from a grand central heart to an illimitable circumference, yet all are held in the gravitating arms of immutable law; all are moved in the expanding grooves of inevitable progress, - and all are sent forth on Sun-like paths of ascending glory to model after God. Study him, honor him, glorify him in thyself. Thou canst not misunderstand or fail to know him. In Heaven, in the boundless Universe, he is the Macrocosm, the infinitely large; on earth and in thyself, He is the Microcosm, the infinitely little. In the understanding of the mystery of God lies all the secret potency of Art Magic.

In the apprehension of his scheme, his glorious harp of creation, on which his master hand is striking tones from the lowest bass to the highest treble; you hear the majestic symphony whose notes are suns, systems, worlds, earth, men; - Mundane, Sub-Mundane and Super-Mundane Spiritism.

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Psychology - Clairvoyance - Their Connection With Ancient Magic - The Great Modern Triad - Paracelsus - Swedenborg and Mesmer - Billot - Deleuze - Cahagnet, Etc.

Those who would write the true history of Magnetism must seek materials in that of magic, for the one is just as surely a record of the other, as the principles of Astrology are derived from the science of Astronomy.

We have written to little purpose if we have failed to impress our readers with the fact that the relations between the worlds of invisible and visible being, are only made known through the occult forces which enable the visible to penetrate into the realms of the invisible - also that the means by which Spirits, Angels, and even Tutelary Deities, communicate with mortals, depend wholly upon these same occult forces. Whether we call this all-pervading motor of being, "divine fire, astral light, electricity, magnetism or life," it is, as we have before shown, the eternal, indestructible, universal and infinite element of force. Magic. Deific relations. Angelic ministry, and spirit communion, are but applications of this force operating upon man, and the visible Universe is only a magnificent chess-board, on which Force is playing the eternal game of creation and destruction, with Suns and Satellites for its chess-men. Whilst it becomes evident that the ancients obtained a wide control over this stupendous motor power by long study and painful initiations, the men of the middle ages in a great measure lost the clue to its guidance, and the apparitional demonstrations of its eternal activity, revealed by glimpses from the worlds of invisible being, only served to startle them into superstitious terror, without instructing them concerning the potential agency at work.

Slowly but surely the veil of mystery is again lifting, and again men see the Cyclops at work forging hemispheres and earths, Angels and Men, out of matter and spirit by the motor power of this same life-lightning. The revelation now so slowly yet surely stealing in upon human consciousness, has not been heralded by the roar of the tempest, the boom of the thunder, or the throes of the quaking earth.

Like the still small voice that spoke to the Prophet Elijah when the Lord passed by - it has come in the low whispers of two new sciences - the science of Life or magnetism, and the science of Soul, or psychology. Only the very first elements of these two magical revelations have as yet dawned upon our age, but they have shown us enough to be assured that when they are fully understood and scientifically applied, they will afford a clue to all the mysteries of the past, and enable man to achieve by natural law, all those phenomenal demonstrations which in ancient times were termed miraculous.

To trace the advent of these phases of spiritual science, it will be necessary to recall the bold claims of Paracelsus for the almost miraculous powers of the magnet, and though most of his followers were dreamy and impractical mystics, who failed to apply the comprehensive ideas which he suggested, they served to keep alive the flame of occult fire which he kindled, until the appearance on the scene of the noble and illuminated Swedenborg, who presented as a Seer of unequalled lucidity, that glorious element of psychological science, which completely supplemented the opinions of Paracelsus concerning magnetism. It remained for Anton Mesmer to combine these two supreme soul forces into their correlative relations, and demonstrate by the practical application of magnetism, the possibility of emulating the natural endowments of Seership, through the revelations of the magnetic sleep.

It must not be supposed that we attribute to that illustrious triad of modern philosophers, Paracelsus, Swedenborg and Mesmer, any new discoveries in nature.

They only rekindled lights of divine science which ignorance and superstition had sought to stifle if they could not extinguish them.

Magnetism the life principle and psychology the soul power of the Universe, had been as we have constantly alleged, the motors of all magical operations, and the knowledge of this fact, and an understanding of how to apply these sublime forces, constituted "the wisdom of the Ancients," and the arcanum of all their mysteries. But the master spirit of antiquity had been slain by the destroying demons of time, change and revolution. The Master's word was lost, and for ages the building of the grand Temple of Spiritual Science waited for the key-stone necessary to complete the arch of the entrance gate. The Alchemists of the twelfth and thirteenth centuries perceived the existence of a "philosopher's stone," but dared not declare that it was to be found only in the universal life force of magnetism. The Rosicruicians of two centuries later realized the true nature of the "Elixir Vitae" in the imperishable quality of Soul essence, but how could they venture to reveal to a scoffing, yet superstitious age, the stupendous fact that this Soul essence could be controlled, imparted, and utilized even without the agency of death to liberate it from the body? It was because Paracelsus bravely and openly taught of this philosopher's stone, giving its true name as Magnetism, and Swedenborg as fearlessly displayed the latent possibilities of spiritual communion and Seership in the human Soul, that these noble philosophers stand confessed as the Fathers of the new dispensation.

The position of Mesmer in this great unfoldment is not less triumphantly defined, but that the momentous revolution he effected in spiritual science may be the more clearly understood, we shall proceed to give a brief compendium of the theorems by which his methods of practice were explained.

It is from Dr. Justinius Kerner's clear yet reverential notices of his life of this inestimable man, so little appreciated in his own time, so ill understood even yet by the cold world upon which he opened up such a realm of spiritual sunshine, that we extract the following items:

Anton Mesmer first saw the light at Weiler, on the Rhine, May the 23d, 1734. As quite a young child, he is said to have exhibited a remarkable predilection for running water, delighting to follow up the course of streams and brooks to their source, and frequently neglecting his scholastic duties for the pleasure of hovering on the banks of the mighty Rhine, gathering stones, shells, and disporting, with a strange joy, in the falling rain, the wild wind, the howling tempest, and the balmy sunshine. He was passionately addicted to the study of nature, and an insatiable yearning led him to explore her recesses, even at an age when his childish mind failed to command language for the expression of the great thoughts that possessed him. During his initiatory studies for the medical profession, he noticed and his associates were accustomed to comment on the strange manner in which the blood of a patient under the operation of the knife or lancet would immediately change the course of its flow as soon as he approached. Sometimes, it is said, it would cease instantly, and where the flow was sluggish, its increase would be immediately promoted by his touch, receding or suspending altogether when he withdrew. A thousand petty incidents, commented on at the time as "very curious," but subsequently remembered as tokens of his ever-present and spontaneously magnetic influence, were constantly occurring from his early childhood up to the time when his unerring instincts led him into the arcanum of his great discovery.

How this occurred will be best rendered in the language of Kerner, who says:

"During his fifteen years' medical practice in Vienna, he came upon his new art of healing through observing the origin, the form, and the career of diseases, in connection with the great changes in our solar system and the universe; in short, in connection with what he termed Universal Magnetism. He sought for this magnetism originally in electricity and subsequently in mineral magnetism. He made use of the magnet for healing at first in 1772, led to this discovery by the astronomer, Father Hel; using the magnet, however, simply as a conductor from his own organism through his hands, and by this means brought forth remarkable cures. A year subsequently, experience showed him that without touching the magnet, through his hands alone, he could operate much more powerfully upon the human organism, and thus originated through him the discovery of Animal Magnetism, which he developed into a science.

"It was after this manner that Mesmer reasoned: 'There must exist a power which permeates the universe, and binds together all the bodies upon earth, and it must be possible for man to bring this influence under his command.' This power he first sought for in the magnet; he pondered upon it with regard to man, and immediately applied it to the cure of diseases. The remarkable operations which were produced, and the cure of the sick, would, in another investigator, have brought him to an end of his experiments. Mesmer, however, went forward. Ever accompanied by the idea of the primary power which must permeate the universe, and is ever active within it, the thought occurred to him that the influence must exist yet more powerfully in man himself than in the magnet; since, he argued, if the magnet communicates to the iron the same polarity which causes itself to be a magnet, and organized body must be able to produce similar conditions in another body. He thus perceived that he could not ascribe alone to the magnet which he held in his hands the effects which he had observed produced, since he also must in turn influence the magnet. Upon this he cast aside his magnet, and with his hands alone brought forth similar and unadulterated effects."

No great discovery has ever yet convulsed the world that has not subsequently brought forth its cloud of claimants to share in its honors. One says: "Why, this is nothing new! I always knew it, and have observed it a hundred times." This cry is echoed and re-echoed until a hundred, a thousand - aye, half the age, perhaps, insists they always knew it was so; it is nothing new. Nothing can be truer than this in relation to magnetism; yet, with all the wise world's perception of its truth, it required the genius of a Mesmer to practicalize, and above all, to reduce it to scientific theorems.

Kerner gives some narratives of Mesmer's methods of treatment in his earliest stages of magnetic practice, which, although very striking, are not sufficiently germain to our purpose to admit of quoting here; we, therefore, omit them, and proceed to present the conclusions they caused the narrator to draw from them. He writes this:

'He ascertained that the principal agent in his cures dwelt within himself, and that its power increased by use. Nevertheless, the idea was never combated by Mesmer, that persons upon whom animal magnetism exercises but a slight influence, are rendered more susceptible to this influence by the assistance of electricity and galvanism.

"Seifart remarks that he had observed that Mesmer wore beneath his linen shirt another of leather-lined with silk, and supposes that Mesmer sought by this means to prevent the escape of the magnetic field. He believes that Mesmer also wore natural and artificial magnets about his person, with the intention of strengthening the magnetic condition in himself.

"At all events it is certain that at a later period he employed for the strengthening of the magnetic condition, an apparatus, the Baquet, or, as he called it, the Magnetic Basin, or Paropothus. This receptacle, as it was originally formed by Mesmer, was a large pan or tub, filled with various magnetic substances, such as water, sand, stone, glass bottles filled with water, etc. It is a focus within which the magnetism finds itself concentrated, and out of which a number of conductors proceed; these conductors being bent, somewhat pointed parallel iron wands, the one end of each wand being in the tub, whilst the other end could be applied to the seat of the disease. This arrangement might be made use of by a number of patients seated around the tub. Any suitably-sized receptacle for water - a pond or a fountain in a garden - would serve a patient as a baquet so soon as the patient made use of an iron wand to conduct the magnetism towards him or herself." ........

"In vain did Mesmer endeavor to convince his medical contemporaries of the truth and importance of his discovery; in vain was his announcement of it to the scientific academies. With but a single exception, he received no answer from them. This exception was the Academy of Berlin, which passed the following judgment: - It would in nowise enter upon an inquiry into a matter which rested on such entirely unknown foundations.

"Upon this Mesmer brought all his discoveries into the form of twenty-seven aphorisms, which he sent to the scientific academies in the year 1775. These aphorisms contain Mesmer's doctrine clearly and briefly expressed, and it is important to become acquainted with them, since his ideas are here given in his own words:

"'1. There exists a reciprocal influence between the heavenly bodies, the earth, and all living things.

"'2. A fluid which is spread everywhere, and which is so expanded that it permits of no vacuum, of a delicacy which can be compared to nothing besides itself, and which, through its nature, is enabled to receive movement, to spread and to participate in it, is the medium of this influence.

"'3. This reciprocal activity is subject to the operation of mechanical laws, which until now were quite unknown.

"'4. From this activity spring alternating operations, which may be compared to ebb and flow.

"'5. This ebb and flow are more or less general, more or less complex, according to the nature of the origin which has called them forth.

"'6. Through this active principle, which is far more universal than any other in nature, originates a relative activity between the heavenly bodies, the earth, and its component parts.

"'7. It immediately sets in movement - since it directly enters into the substance of the nerves - the properties of matter and of organized bodies, and the alternative operations of these active existences.

"'8. In human bodies are discovered properties which correspond with those of the magnet. Also various opposite poles may be distinguished, which can be imparted, changed, distributed and strengthened.

"'9. The property of the animal body, which renders it susceptible to the influence of the heavenly bodies, and to the reciprocal operation of those bodies which surround it, verified by the magnet,, has induced me to term this property Animal Magnetism.

"'10. The power and operation thus designated as Animal Magnetism can be communicated to animate and inanimate bodies; both, however, are more or less susceptible.

"'11. This power and operation can be increased and propagaged through the instrumentality of these bodies.

"'12. Through experience it is observed that an efflux of matter occurs, the volatility of which enables it to penetrate all bodies without perceptibly losing any of its activity.

"'13. Its operation extends into the distance without the assistance of an intermediate body.

"'14. It can be increased and thrown back again by means of a mirror, as well as by light.

"'15. It can be communicated, increased, and spread by means of sound.

"'16. This magnetic power can be accumulated, increased, and spread.

"'17. I have observed that animated bodies are not all equally fitted to receive this magnetic power. There are also bodies, although comparatively few, which possess such opposite qualities that their presence destroys the operation of this magnetism in other bodies.

"'18. This opposing power permeates equally all bodies; it can also in the same manner be communicated, accumulated and propagated; it streams back from the surface of mirrors, and can be spread by means of sound. This is not alone occasioned by a deprivation of power, but is caused by an opposing and positive power.

"'19. The natural and artificial magnet is equally, with other bodies, susceptible to animal magnetism, without, in either case, its operation upon iron or upon the needle suffering the slightest change.

"'20. The system will place in a clearer light the nature of fire, and of light, as well as the doctrine of attraction, of ebb and flow, of the magnet, and of electricity.

"'21. It will demonstrate that the magnet and artificial electricity, with regard to sicknesses, possess simply qualities possessed in common with other active forces afforded by nature; and that if any useful operation springs from their instrumentality, we have to thank animal magnetism for it.

"'22. From instances deduced from my firmly established and thoroughly proved rules, it will be easily perceived that this principle can immediately cure diseases of the nerves.

"'23. Through its assistance the physician receives much light regarding the application of medicaments, whereby he can improve their operation, call forth more beneficial crises, and conduct them in such wise as to become master of them.

"'24. Through communication of my method, I shall, in unfolding a new doctrine of disease, prove the universal use of this active principle.

"'25. Through this knowledge the physician will be enabled to judge of the origin, the progress, and the nature even of the most intricate diseases. he will be enabled to prevent the increase of disease, and bring about the cure without exposing his patient to dangerous effects or painful consequences, whatever be the age, sex or temperament of the patient.

"'26. Women during pregnancy and in childbirth receive advantage therefrom.

"'27. The doctrine will, at length, place the physician in such a position that he will be able to judge the degree of health possessed by any man, and be able to protect him from the disease to which he may be exposed. The art of healing will by this means attain to its greatest height of perfection.'

"Thus deeply convinced of the truth of his doctrine, it was natural that Mesmer should feel keenly pained by the misconception and contempt of men, for whom, in other directions, he entertained esteem. He expresses his bitter sorrow in various of the writings left behind him.

"'This System, which led me to the discovery of animal magnetism,' he writes, 'was not the fruits of a single day. By degrees, even as the hours of my life accumulated, were gathered together in my soul the observations which led to it. The coldness with which my earliest promulgated ideas were met filled me with astonishment as great as though I had never foreseen such coldness. The learned (and physicians especially) laughed over my system, but quite out of place, however, for although unsupported by experiment, it must have appeared fully as reasonable as the greater portion of their systems, on which they bestow the grand name of principles.

"'This unfavorable reception induced me again to examine my ideas. Instead, however, of losing through this, they gained a higher degree of manifestation, and, and in truth everything convinced me that in science, besides the principles already accepted, there must still be other, either neglected or not observed.'" ....

As our work is imply an attempt to elucidate philosophy from facts, we shall pursue the history of Mesmer no farther. His followers, some few of whom were indeed worthy successors to so great an original, added many valuable experiences to his, but failed to evolve any ideas more thoroughly comprehensive than those given in his twenty-seven aphorisms. To show why the mine of rich treasure opened up by Mesmer has been so slowly and reluctantly transferred to the mint of national currency in human practice, we have only to remember the bitter persecutions, cruel ingratitude and misrepresentation, which followed the good and amiable Anton Mesmer through his life, and pursued his followers after his decease.

The narrow conservatism of the age, too, and the pitiful jealousy of the Medical Faculty, rendered it difficult and even dangerous, to conduct magnetic experiments openly in Europe within several years of Mesmer's decease. Still such experiments were not wanting, and to show their results, we give a few excerpts from the correspondence between the famous French Magnetists, M. M. Deleuze and Billot, from the years 1829 to 1840. By these letters, published in two volumes in 1836, it appears that M. Billot commenced his experiments in magnetizing as early as 1789, and that during thsi space of over forty years, he had an opportunity of witnessing facts in clairvoyance, ecstasy, spiritual mediumship, and Somnambulism, which at the time of their publication transcended the belief of the general mass of readers. On many occasions in the presence of entranced subjects, Spirits recognized as having once lived on earth in mortal form - would come in bodily presence before the eyes of an assembled company, and at request, bring flowers, fruits, and objects, removed by distance from the scene of the experiments.

M. Deleuze frankly admits that his experience was more limited to those phases of Somnambulism in which his subjects submitted to amputations and severs surgical operations without experiencing the slightest pain, also they could disclose hidden things, find lost property, detect crime, predict the future, speak in foreign languages, and describe distant places with great eloquence and power.

In a letter dated July, 1831, M. Billot writing to Deleuze, says:

"I repeat, I have seen and known all that is permitted to man. I have seen the stigmata arise on magnetized subjects; I have dispelled obessions of evil spirits with a single word. I have seen spirits bring those material objects I told you of, and when requested, make them so light that they would float, and, again a small boiteau de bonbons was rendered to heavy, that I failed to move it an inch until the power was removed."

Alfonse Cahagnet, to whose invaluable work, the "Celestial Telegraph," allusion has already been made, published a series of experiments with a vast number of lucid subjects who by virtue of his magnetism became Clairvoyants.

At first their lucidity only sufficed to discover the things of earth, and trace earthly scenes and persons. As the magnetic sleep took deeper hold on their senses, however, it became apparent that a new world opened up before them.

Without any mental direction from the magnetizers - they one and all persisted in describing the spirits of those whom the world deemed dead. They discoursed with them, sometimes personated them, gave truthful accounts of their lives on earth, and described their appearances so accurately that scores of enquiring mourners, attracted by the fame of Cahagnet's Lucides, came thither to find their dead restored to them. It was as if a gate had suddenly been opened into the realms of paradise, and poor, suffering, bereaved humanity might be seen crowding upon each other to gaze through these golden portals and discover there all they had loved, all they had lost, and as in a mirror behold the delightful panoramas of being where their own tired feet were to find rest when their bodies should sleep the last sleep of humanity.

To those who enjoyed the unspeakable privilege of listening to the "somnambules" of Billot, Deleuze, and Cahagnet, another and yet more striking feature of unanimous revelation was poured forth. Spirits of those who had passed away strong in the faith of Roman Catholicism, often priests and dignitaries of that conservative church, addressing staunch and prejudiced believers in the faith, too, always asserted "there was no creed in Heaven," no sectarian worship, no remains of dogmatic faiths.

They taught that God was a grand Spiritual Sun - life on earth a probation; the spheres different degrees of compensative happiness or states of retributive suffering; each appropriate to the good or evil deeds done on earth. They described the ascending changes open to every soul in proportion to its own efforts to improve.

They all insisted that man was his own judge, incurred a penalty or reward for which there was no substitution. They taught nothing of Christ, absolutely denied the idea of vicarious atonement - and represented man as his own Savior or destroyer.

They spoke of arts, sciences, and continued activities, as if the life beyond was but an extension of the present on a greatly improved scale. Descriptions of the radiant beauty, supernal happiness, and ecstatic sublimity manifested by the blest spirits who had risen to the spheres of paradise. Heaven, and the glory of Angelic companionship, melts the heart, and fills the soul with irresistible yearnings to lay down life's weary burdens and be at rest with them.

"O to be there!" must be the cry of every tired spirit who listens to these enchanting pictures of an enchanting hereafter; one, too, which so reasonably and harmoniously meets the aspirations of that human nature we yet bear about with us, which whilst longing for the unimaginable glories of Heaven, shrinks back appalled from the incomprehensible mysticism of theology. Such were some of the original and startling revealments poured forth by the French Clairvoyants, who, during the first half of this century, led in their somnambulic hands whole legions of arisen spirits and teaching angels, all eivdently builders, flocking into the great workshops of modern spiritual science, to take their places in the erection of the new Church of humanity. We cannot close this necessarily brief summary, without quoting a few words from that philosophic herald of Magnetism's new morning, Baron Dupotet. This brave and skillful Scientist says:

"No one can conduct magnetic seances with patience and fidelity, without coming to the conclusion which bursts upon my own mind, namely: that in Magnetism I rediscover the Spiritology of the ancients. Let the Savant reject the doctrine of spiritual apparitions as one of the great errors of the past, the results of the Magnetic seance re-affirms them all. They do more. They prove that the healing of the sick, the ecstasy of the Saints, all their miraculous works are ours. Is the knowledge of ancient magic lost? - we have all the facts on which to reconstruct it."

The learned Magnetist then recites a vast number of the phenomena produced through his own subjects and those of Puysegur, Seguin, Bertrand, and many others, which fully equal in marvel any of the magical histories of past ages.

And these discoveries multiplying in number every day, and increasing in marvel as the Adepts became more and more accomplished in their art, clustered to their meridian point before the year 1840, nearly ten years before the outbreak of modern Spiritualism in America, a movement from which many date the advent of spiritual revelation in this generation.

As a matter of phenomenal wonder, the latter class are right in their definition; but as the glorious triad of Masters through whom the lodges of ancient mystery are transformed into the temples of modern science, Paracelsus, Swedenborg and Mesmer take rank in unapproachable honor and unrivaled distinction. To their determined spirit of inquiry, to the patience, fidelity and acumen with which they conducted their extensive researched, and the unparalleled courage with which they dared to assail the prejudices of the age in which they lived, the generations to come will owe the fact that magnetism and psychology have rediscovered the lost art of ancient magic, and transmuted the visionary stone and elixir of mediaeval mystics into the pure gold of modern spiritual science.

Posted by mikki at 01:26 PM | Permalink | Comments (1)

Communication From a Planetary Spirit - Formulae of Nostradamus - Call and Discharge for Spirits of the Crystal or Mirror.

The following mode of preparing and using a Magic Mirror, is recommended by Alphonse Cahagnet, author of the Celestial Telegraph, and, as the methods prescribed are simple, and the results obtained are generally efficacious, they are submitted to the reader in the words of Cahagnet himself:

MAGIC MIRROR

"I promised not to reserve to myself anything I had learned from spirits; I will keep my word by giving the secret of the magic mirror, revealed to me by the Spirit of Swedenborg, who himself, possessed one, and of which I have already spoken. I made two in the way recommended to me, one of which I presented to my friend, M. Renard, who after several experiments, gave a favorable report of it; mine was equally good. This is how we should go to work: Produce a piece of glass as fine as possible, cut it in the required size, place it over a slow fire, at the same time dissolving some very fine black lead in a small quantity of pure oil to give it the consistence of a liquid pomade, which may easily be spread over the glass when well diluted.

"The glass being hot, incline it on both sides, in order that the mixture may spread of itself all over alike; then, the glass being placed on something quite straight and flat, let the mixture dry without disturbing it; in a few days it will become as hard as pewter, presenting a very fine dark polish; put your glass in a frame, and after well wiping its surface, hang it up on a wall, as you would a looking-glass, but always in a false light. Place the person who desires to see a spirit, or scene before this mirror, station yourself behind him, fixing your eyes steadily on the hinder part of the brain, and summon the spirit in a loud voice in the name of God, in a manner imposing to the individual looking in the mirror.

"It may be naturally supposed that this kind of experiment requires certain conditions, the first of which is to find an individual endowed with this kind of vision. Nothing in general in psychological facts. There was much talk at one time of the magic mirror of Dr. Dee, which was sold, in 1842, among the curiosities in the possession of Horace Walpole, at Strawberry Hill, for the enormous sum of three hundred and twenty-six francs. It was simply a bit of sea-coal, perfectly polished, cut in a circular form, with a handle. This curiosity formerly figured in the cabinet of the Earl of Peterborough. In the catalogue it was thus described: 'A black stone, by means of which Doctor Dee evoked spirits.' It passed from the hands of the Earl into those of Lady Elizabeth Germaine, then became the property of John, last Duke of Argyll, whose grandson, Lord Campbell, presented it to Walpole. The author of the 'Theatrum Chemicum,' Elias Ashmole, speaks of the same mirror in the following terms.

"'by the aid of this magic stone, we can see whatever persons we desire, no matter in what part of the world they be, and were they hidden in the most retired apartments, or even in the caverns in the bowels of the earth.' John Dee, born in London, in 1527, was the son of a wine-merchant; he studied the sciences with success, and devoted himself, at an early period, to judicial astrology; Queen Elizabeth took him under her protection; he composed several useful works, employed much of his time in the science of magic, conjured spirits, made predictions, and beheld the invisible; when he had discovered his mirror he returned thanksgivings to God. He was occupied during his whole life in the search for the philosopher's stone, and died in London at the age of eighty-four, in a state of abject poverty.

"The Count de Laborde brought us a somewhat similar secret from Egypt. The Baron Dupotet communicated a like one to his subscribers, in his Journal de Magnetisme; one is much more simplified than the other, and succeeds equally as well. M. de Laborde evokes; makes use of perfumes and stands in need of the cooperation of spirits. M. Dupotet seems only to employ the magnetism of thought. Cagliostro also employed a magnetism, but little suspected, by placing on e hand on the head of his pupils. The Sorcerers of our country places proceed in like manner, with the first mirror met with, imploring the assistance of the spirits that facilitate such experiments.

"M. de Laborde makes use of a brilliant ink which he puts in the hollow of the looker's hand, and stimulates his nervous system by perfumes. M. Dupotet makes use of a piece of coal with which he describes a circle on the floor with the intention of making perceptible to the person operated upon, such picture as the latter desires; he keeps the subject inclined for this experiment by thought. Sorcerers have their reputation, which is of great assistance to them. Certain prepossessions against such or such a person suspected of theft or aught else, their imposing air, their supplication to spirits, without knowing positively the meaning of what they say, this suffices, and they operate!

"Leon, of whom I have spoken, followed in their steps. Prayer, faith and a disposition of the visual organs facilitated his experiments. Cagliostro, preceded by his reputation as an incomprehensible man, was often successful in consequence of the fact he displayed in selecting his pupils, the occult magnetism he employed, etc.; but if I ask Messrs. de Laborde, Dupotet, Cagliostro, the sorcerers, Leon and others, whether they themselves saw in their mirrors or reflecting body, they will reply no; therefore, there must be a disposition for this kind of experiment; we must be influenced by an imposing display, an occult magnetism, or the aid of invocations and perfumes. Wherefore, in order to profit by my mirror, I would advise the ceremony to be performed with a certain dignity, and to have recourse only to what may act on the imagination or nerves, as much by a normal or spiritual magnetism as by the assistance of perfumes. All those that bear or shed a sweet, pleasant smell, are suitable for the good spirits; such as incense, musk, gum-lac, etc., and for evil spirits, the seeds of henbane, hemp, belladonna, anise, or coriander, etc. Each seeks his own atmosphere, or one akin to it; but, above all, shun the assistance of evil spirits. Let the spirit of justice, discretion, humanity predominate in you; or otherwise, woe betide you!

"It will not, perhaps, be comprehended why I should recommend shunning the invocation of evil spirits, and yet make known the perfumes they delight in. I presume that I shall be thought sufficiently consistent to speak here only of the apparitions we desire to obtain, on the score of thefts, or other crimes, committed to your prejudice. It is the spirits of such culprits who will obey your command to present themselves, and seek the nauseous smell of these perfumes. You have nothing to fear from them, since, on the contrary, they have everything to fear from you. What I recommend you avoid, when demanding apparitions of those you desire to see is pronouncing words, the meaning of which is unknown to you, that invite baneful spirits to your assistance. This is true Magic."....

When M. Cahagnet informs his readers that the distinguished operators whose experiences he cites do not themselves see aught in their mirror, he omits to add that the assistance of one predisposed to magnetic seership is essential, in fact a magnetized subject is necessary to the success of these methods, unless the operator is himself a Medium or Seer. It will be asked by the intelligent reader if a Medium or Seer is essential to the success of experiments by the mirror or crystal, why may not the said Medium or Seer behold in vision, and without the aid of the instruments, all he desires? To this we answer the magnetism of the operator, the psychological influence of the invocation and the fixidity of the gaze riveted upon the shining surface of the mirror are aids to lucidity - though not its primal source - but our opinions on the subject of Magic and natural mediumship have already been given in detail and we only add accounts of the methods recommended and practiced by celebrated modern Experts to supplement our views of ancient - with modern magic. For this purpose we subjoin the following communication given to a successful Adept of the present generation by a Planetary spirit - the guardian of his mirror - when questioned concerning the best method of divination, also of receiving communications from spirits. The words appeared on the mirror inscribed therein by the spirit, and were read off by the Adept:

"The best and most ancient method of divination was by the Crystal, or Urim and Thummim.

"It's origin was divine, and the inspiration, visions and communications received through this source, when man was pure and holy, were free from all human agency, wholly divine. The use of the crystal in modern times, is almost as potent as the Urim and Thummim of the Jews, and provided it is in the hands of one gifted with clear sight, its revelations are infallible.

"Spirits do not actually appear in the crystal, but the seer is magnetically assisted to look through its pellucid depths into the spirit world. In this way he or she is brought in such near contact with spirits that they can readily converse with mortals." ....

Another planetary spirit, questioned on the same subject, said:

"Whenever guardian spirits, or angels of the higher orders move in the spirit world, the air that surrounds them is cleared of everything that is, in any degree, more gross than themselves.

"Thus, if an atmospheric spirit meet a more heavenly spirit, the atmospheric spirit yields to the pressure of the air that surrounds the other, and retires to let him pass. In this way spirits visit the atmosphere, and the spheres lower than their own, also the earth, without once coming in contact with those below him, unless he wishes to do so. Thus, too, when he is 'called' to converse with human beings, the Invocant's thoughts, or rather will, immediately reach him, and he appears separating and sending before him all influences less angelical than his own.

"Guardian spirits and angels of high degree are only seen in the Urim and Thummim, the crystal and the mirror, the other modes of divining, by vessels of water, by circle work, by shades, by bands, or black fluids, are only available for seeing deceased persons, atmospheric spirits, wandering spirits, evil or undeveloped spirits."

The following method, especially commendable for its simplicity, has been frequently employed with success in magical evocations of Planetary or other spirits by Adepts in the nineteenth century.

It is selected from hundreds of others in the author's possession, chiefly from the perspicuity of its wording, and the absence of mystic assumptions.

Its composition is attributed to the celebrated Astrologer and Crystal Seer, Nostradamus.

DIRECTIONS FOR CRYSTAL SEEING.

"Having procured a good, clear stone, one that no spirit has been called into before, the Seer must determine to use it for no bad purpose. I do not say determine to use it only for good purposes, because many frivolous and trifling things might occur that would induce one to use it for the knowledge of things appertaining to the world; but, having determined to use it for no bad or unholy purpose, he should dedicate it first with a fervent prayer to God.

"Do not make use of a mediator, but firmly, yet humbly, trust that God will put you in possession of a Guardian Spirit that will show you the visions you may thereafter wish."

"Having done this, inspect the Crystal, and before asking to see any vision, ask first to see the name of your Guardian Spirit; having done this, ask to see him; when he appears, ask him to give you any advice he may deem fit in using it. Ask him to name the days and hours that he will appear, and also those on which you may call other spirits. Ask him to become the Guardian Spirit of your Crystal; to prevent any evil spirit from appearing, and to give you timely notice of anything about to happen to you, that you may prevent it, or that he may prevent it for you.

"This done, you must discharge him. He should not be kept more than half an hour at the first meeting.

When you invoke him the next time, exorcise with a strong and determined will three times before you ask him any questions; if at those three times he does not vanish, you may perfectly rely upon him.

"After the first time, you may keep him as long as it may suit yours and his convenience; if he wishes to leave, he can do so without a discharge; but be careful that you always use a discharge after having finished of a night.

"When invoking any Atmospheric Spirit, or a spirit of any inferior degree, such as those of living as well as dead people, always use the term 'if convenient and agreeable,' etc.; or, 'at your pleasure;' but more particularly of a living person; to your Guardian Spirit, or a Spirit of a High order, it is not necessary.

"But above all, do not use it in any way, or make it directly or indirectly an object for the gaining of money. It may appear to go on smoothly for a few times. You may have the information and the visions you wish for; but in the end the consequences are lamentable, and they come sooner or later.

"When you have got used to a Crystal, feel confidence in it, and assured in many ways of the Truth of it, then you can use a Mirror, which is by a very great deal the best.

"The Mirror is to be used the same as a Crystal, but from seeing visions so large and life-like, and from the size of the aperture which is made by that into the spiritual world, it enables you to come more closely in contact with the spirits you address.

"Of all modes of divining, this is the easiest and the best, the information is given slowly at first, then gradually more and more, until you reach the grand height of all human knowledge upon spiritual matters, until you know as much as the human mind can in any way comprehend of what passes beyond its own World."

THE CALL

"In the name of the Almighty God, in whom we live and move and have our being, I humbly beseech the Guardian Spirit of this Mirror or Crystal to appear.

"When appeared you can ask your questions, and obtain instructions as to Calling - asking when he will allow you to call him again, and fix his time for appearing.

FOR A VISION.

"In the name, etc., I humbly beseech the Spirit of this Mirror to favor me with a Vision that will interest or instruct us (or favor us with a Vision of such and such a place or event, etc.).

TO SEE A PERSON.

"In the name, etc., Then say, R. B. be pleased to appear in this Mirror if convenient and agreeable. (Never fail in this.)

EXORCISM.

"In the name of the Almighty God, in whom we live and move and have our being, I dismiss the Spirit now visible in this Mirror if he is not" - "or if he is not a good and truthful Spirit.

"This must be said very intently and strongly three times, with the finger upon the Crystal, whenever a Spirit is from any cause suspected.

DISCHARGE.

"In the name, etc., I dismiss from this Mirror all Spirits that may have appeared therein, and the peace of God be between them and us forever.

"This must be said three times upon closing, even if Spirits are not seen, as they may have entered, and its neglect will soon spoil the Mirror or Crystal."

Posted by mikki at 12:35 PM | Permalink | Comments (0)

Divination - Belomancy - Elisha and the Arrows - Cleomancy - Geomancy - Crystal Seeing - Bath Kol - Chiromancy - The Color Doctor - Music - Spells - Amulets, Etc.

It has been intimated in various parts of this volume that the ancients attached the idea of occult virtue to herbs, plants, flowers, earths, minerals, metals, certain beasts, insects and reptile, colors, tones, words, forms, magical names, invocations, spells, charms, talismans, and fumigations.

Every object that could impress the senses - stimulate them to mantic frenzy, or subdue them into somnambulism, formed some element in ancient magical practice. We have written of the faith which all nations of antiquity cherished in astrological calculations, and unhesitatingly affirmed that the foundations for that faith exist to-day in as much force as in the Chaldaic Era, and that the basic idea of astrological truth is to be found in the fundamental principles which bind up the whole universe in one compendious system of mutual interdependencies.

Divination was also obtained through an immense variety of modes, chief amongst which were those already alluded to in the Section on Jewish Magic. Another was performed amongst the Arabians by the flight of arrows, and called Belomancy. Some allusion to this method is made in the Bible when Elisha the Prophet in his last hours was consulted by King Joash, whom he commanded to take bow and arrows and shoot forth from the window saying, "the arrow of the Lord's deliverance, and the arrow of deliverance from Syria," &c., &c.

In the Arabian method it was customary to write on slips of paper, and attach them to the arrows, when, according to the place in which they alighted, or the object which they struck, so was the inscribed sentence accepted as oracular.

At the celebrated Temple of Hercules, in Achaia, the priests were accustomed to obtain oracular replies by the tossing of dice or marked stones; this mode was called Cleomancy.

Cicero describes several modes of divining by birds, in which the color, the number in a flock, their direction, and divers other minutiae were accepted as auguries for good or evil.

Sacrificial rites were in all ancient countries deemed infallible means of Soothsaying. The motions of the victim, his struggles or submission, the condition of the intestines, the direction of the smoke, and other items too numerous and too petty to be dwelt on, were all deemed indications of the deepest moment, and on them, often depended the fate of nations, and the destiny of kings. There were several modes of divination by water, by the swinging of rings, or other light objects suspended from sacred books, which were deemed infallible as portents. To this species of chance divination belongs that method so elaborately described by Cornelius Agrippa, but invented ages before his time, called "Geomancy," that is, divination by points or dots set down at random. This mode was supposed to be practiced by the Persian Magi, who made clefts in the ground, and then, from the numbers of marks found, they composed a magical figure, which they interpreted into an oracle. From the use of the ground as the tablet of inscription, comes the term "Geomancy."

Endless are the practices by which the ancients sought to obtain that divine direction which they prized, far above all earthly counsel or human judgment. They cultivated the art of crystal seeing, gazing into mirrors and still water to obtain visions. They attached especial importance to dreams, and often accepted as oracular the voices of passers by, and the sentences they uttered, as they sat waiting by the wayside, or at the gates of their Temples "for a sign." This method amongst the Jews was termed Bath-Kol, or the Daughter of a voice, and was used by them when the mysterious tones of the spirit who was wont to speak from between the Cherubim and Seraphim became hushed forever.

Chiromancy, or the art of divining by the lines of the hand, still maintains its hold upon the faith of a goodly number of modern votaries. Amongst the Sybilline people skillful to a proverb in this art, are the Gipsies of England, the Zingari of Spain, and the Bohemians of Paris. The success of these vagrant wanderers in reading the character, and not unfrequently the destiny of those whose hands they examine, has often been attributed to clairvoyance, a gift peculiar to most nomadic tribes, especially to the Arabians and Gipsies, still there are not wanting men of mark and learning who claim as much for Palmistry or Chiromancy as for Physiognomy or even Phrenology.

In this art, as in Geomancy, astrological science is called into play, as it is claimed the hand is the chart of the whole body, and as this is under astral and solar control, so the peculiar shape of the hand and the lines on its inner surface indicate planetary configurations, which bear an immediate relation to destiny, and the influence of the stars.

Pythagoras attached the utmost importance to the given name of individuals, and the number of letters it contained, and this belief prevailed so generally amongst many of the Grecian philosophers, that it became reduced to a sort of science, and obtained the title of Onomancy.

In Wm. Howitt's delightful sketches of Rural Life in Germany, and Ennemoser's History of Magic, are whole chapters concerning the popular superstitions of the middle, aye, and later ages, too, in which almost every motion, and every object, becomes interpreted into an omen.

Doubtless it is from the alternations of fear and hope, between which man is forever oscillating, as he pursues his toilsome pilgrimage through life's rough and rugged paths, that he so continually ransacks nature to her inmost depths, to discover signs of warning or encouragement to guide him. And are these signs so entirely unreliable? Is this research so utterly fruitless? Is not man the creature of Nature as much as of God? Built up of her whole three lower kingdoms, drinking from her rivers and fountains, inhaling her breathing winds, constantly shedding impalpable emanations to feed her vegetable kingdom, and as constantly receiving in exchange the aromal essences of all that earth contains; how deep, how intimate must be the sympathy between this microcosmic man and all things else in being! Whatever this planet may be interiorly, all its separate parts must be organs of "one stupendous whole." The men of the wilds of Africa can not be dissevered from the influences which convulse their western brothers. The air, the tides, the secret crypts of earth traversed by magnetic currents and electric fires, are links which bind the inhabitants of every land in one unbroken chain of harmony. Does the brow ache without the hand becoming heavy? Does fever scorch the veins without exhibiting its lurid light in the glittering eye? Can we injure one single fibre without a sympathetic thrill quivering through the entire system? Then why sneer at the idea that the separate parts of nature - all organs, and essential ones, too, in her sublime structure - should so sympathetically act and react with each other, that those who can read one part may comprehend the whole, or those who feel the pang that rends her heart, will be sure her sacred frame will shudder, even to the farthest extremities of being! As man is the crowning apex of all created forms, as in him are centered all powers, forces, and elements that compose the natural body of the planet, is it not reasonable to suppose that all the lesser parts are in subjection to him, and in sympathetic rapport with his destiny? We may mistake the indications of these deep sympathies, and, in our egotism imagine they cluster too thickly around our own individual pathway. Still they exist, and only need a scientific, instead of an imaginative understanding of their profound utterances, to show us that all nature is a grand volume, in which the hieroglyphics of universal being are inscribed in characters of immutable fate; in sand-grains and mountains, in daisies and forest trees, in ocean billows and murmuring brooklets, in chirping insects and the peals of heaven's artillery, in fluttering wings of birds and hovering angels.

The great and wise Swedenborg often mistook the art of correspondences, but never the truth of the science itself.

The Magians of old, better instructed in teh occult powers of nature than we, who have strayed so far from her revealments in the paths of artifice, comprehended the laws of sympathy existing between all orders of being and man; hence their correct interpretations of signs, tokens, omens and monitions. They understood that all nature rendered homage to man, and that a quiver shook her mighty frame in response to every chord struck on the harp of life by man's master hand. We have no such knowledge now, and so little interior light to guide us that the signs fail, the tokens are misunderstood, and the attempts we make to force them into meaning, betray us into error and convert the child-like faiths of antiquity, into vain superstition.

OF STONES, GEMS AND COLORS.

The splendid array of experiments by which Baron Von Reichenbach has, within the last half century and under the most stringent test conditions, proved that magnetic emanations streamed from shells, stones, and crystals, displaying different degrees of force and different shades of color, form and radiance, supplement the opinions of the most authoritative writers of different ages on the same subject.

That all metals and crystalline bodies give off magnetic force, is now proved beyond question; that they are capable of producing somnambulic or ecstatic effects in different degrees, Von Reichenbach's experiments, with over a hundred and fifty sensitives, have abundantly demonstrated; hence we may be justified in regarding with some interest, the classification of the different qualities of minerals and precious stones, put forth by Rabbi Bennoni, learned writer of the fourteenth century, said to be one of the most profound Alchemists of his time, who alleges that "the loadstone, sapphire and diamond are all capable of producing Somnambulism, and when combined into a talisman, attract such powerful Planetary Spirits, as render the bearer almost invisible." All precious stones when cut with smooth surfaces and intently gazed upon, are capable of producing somnambulism in the same degree as the crystal, also of inducing visions.

Their varieties of color prove that they absorb different degrees of light, and they are said to impart unequal degrees of heat. The Buddhists esteemed the sapphire above all gems, claiming that it produces tranquility of mind, and when worn by one wholly pure and devoted to God, ensures protection against disease, danger, and venomous reptiles.

Orpheus exalts the virtues of the loadstone almost as highly as did Paracelsus that of the Magnet. The former says: "With this stone you can hear the voices of the Gods, and learn heavenly things."

"It will confer strength, banish disease, and when worn constantly about the person, ward off epidemics and plagues. Sitting down before it and fixing your gaze earnestly upon it, you have but to ask of the Gods for light on any subject, and the answer will come breathed out through the stone. Your soul will hear it and your senses will discover it clearly." Orpheus says of stones in general: "The earth produces every good and evil to man, but she also provides a remedy for every ill. These are to be found chiefly in stones. Every virtue lays hidden within them."

Benoni affirms that the diamond will deprive the loadstone of its virtue, and is the most powerful of all stones to promote spiritual ecstasy. Amongst a great variety of similar aphorisms he says:

"The agate quenches thirst if held in the mouth, and soothes fever.

"The amethyst banishes the desire for drink, and promotes chastity.

"The garnet preserves health and joy.

"The sapphire impels to all good things like the diamond.

"The red coral is a cure for indigestion, when worn constantly about the person.

"Amber is a cure for sore throat and glandular swellings.

"The crystal promotes sweet sleep and good dreams.

"The emerald promotes friendship and constancy of mind.

"The onyx is a demon imprisoned in stone, who wakes only of a night, causing terror and disturbance to sleepers who wear it.

"The opal is fatal to love and sows discord between the giver and receiver.

"The topaz is favorable for all haemorrhages, and imparts strength and good digestion."

We give these quant aphorisms not as guides or scientific indications, but to show the ideas which the latent powers of magnetic bodies suggested to observers of natural forces. As to the effect of colors on the mind, whatever physical influence they may be supposed to produce, it would be in vain to deny their peculiar efficacy in psychological effects. In Emma Hardinge's noble work, "The History of Modern American Spiritualism," a chapter is devoted to the recital of that lady's interview with a singular individual residing in St. Louis, Missouri, and professing to make cures by detecting the peculiar colors which belonged to certain organisms, the plus or minus of which - according to his theory - was the cause of all disease. This chapter, like every other line in this exhaustive treatise, is a mine of psychologic wealth.

The "Color Doctor," as he was termed, being a veritable ecstatic, would, on the first entrance of his visitors, go through many of he extraordinary motions, gyrations and contortions peculiar to the Hindoo Fakeers. Having induced in himself and his visitors the necessary condition of rapport, scenes amounting to mantic frenzy would ensue, during which he is reported to have effected the most wonderful and unaccountable cures. His particular theory of color influence was demonstrated on the occasion of Emma Hardinge's visit, in the following manner: Placing the lady and several witnesses in one apartment, he, with an equal number of persons, remained in another, where no possible chance could have permitted the one party to observe the actions of the other, though all could hear and communicate together.

The Operator then touched a piece of cloth of a certain color, upon which the lady in the next apartment became impelled to represent in pantomimic action some scene signifying deep mental emotion, for example: When the Doctor held a piece of yellow cloth in his hand, the subject immediately prostrated herself in the attitude of adoration, and uttered fervent prayers to the Deity. On assuming the color of scarlet, the subject became violently enraged and threatened war and destruction to all around her. A certain shade of grey caused the representation of a rattlesnake, and the signification of treachery; pink occasioned great joy and gladness; violet evidently deepened the spiritual afflatus, and wrapped the subject in heavenly contemplation; green excited her aversion; and blue restored her to perfect peace and equanimity, seeming, in fact, to represent her own nature. Many rapid changes were effected in the assumption of these and other colors; but always with the same effect, and unvarying fidelity of representation. The lady concludes a long and most wonderful narrative, witnessed as the scene was too, by several scientific and distinguished residents of St. Louis, by the following pertinent remarks:

"When after two hours captivity to this fearful spell, I was at length released, and permitted to reflect upon the singular part I had been compelled to play, the idea forced itself upon my mind, that in this exhibition , was a complete arcanum of occult discovery. A clue was at once afforded me, to the strong predilections which I had always cherished for certain colors and my dislike to others. I remembered the same things of almost every one I knew, and felt certain that as colors corresponded to the passions of the human soul, so the predominance of special tendencies of mind might be supposed to indicate a corresponding preponderance in the physical system, of special rays of color."

Whether this theory be founded in truth or error, the fact remains that the weird Color Doctor of St. Louis, effected many marvelous cures by imparting psychologically as he assumed, the particular rays of color in which some of his patients were deficient, or reducing those which prevailed to such an excess in others as to create inflammation and disease.

In the experiment above related, he assured his visitors he used no psychological art whatever. He believed that special colors prevailed in special organisms, and that the plus or minus of the shade natural to them, caused disease, but until the chance experiment which occurred through a chance visit of Mrs. Hardinge and her friends, he had no idea of the intimate relation of colors to the mental emotions, and the scene so briefly described above was as much a revelation to him as to the witnesses.

In carefully conducted Seances for spiritual manifestations, the Author and his mediumistic friends have frequently remarked the different shades of light which emanated from different individuals and sometimes attended the demonstrations of certain spirits, - also it has been noticed that spirits attached great importance to colors, and taught that in the spheres, where all things assume moral correspondences to physical objects, spirits were compelled to display their moral qualities and states of progression by the color of their garments, or the nature of the flowers, ornaments, or animal representations, with which they were surrounded.

The reader may be assured there is a magical arcanum in color, the study of which would tend to promote much more harmonious arrangements in dress, furniture, and physical surroundings, than mankind enjoys.

OF MUCIC - NOISE - WORDS AND TONES.

To avoid inflicting on our readers the recitation of mathematical principles in defining the difference between noise and music, and yet to account for their effects on the human system, we lay down a brief summary of axiomatic ideas in the following propositions. Sound is an impulse communicated from one body to another and transmitted to the ear through waves or vibrations in the air, caused by the original impulse. Many definitions have been rendered to show the difference produced upon the ear by noise and music, but we may say in brief that, when the waves of air set in motion by an original impulse are unequal in length, one wave being short and angular, another long and scarcely curved, and the whole mass of vibratory element is moved in unequal undulations, the result to the ear is noise.

When the impulse given communicates to the air is a perfectly regular series of undulations, each wave assuming the same curve and length, the result on the ear is music. The effect of these different motions on the mind, need not be discussed here. To all civilized nations, and, with a few rare exceptions to every individual, the difference in effect is analogous to pain and pleasure; for, although there are some few individuals who do not know noise from music, as a general rule the appreciation of the difference between these two varieties of sound, and their effects upon the taste of communities, form a good gauge of national civilization.

The lower a people may be sunk in the scale of barbarism, the greater is their predilection for noise and general insensibility to music; whilst the higher the status of civilization ranges, the greater is the perfection to which the cultivation of music attains.

It has been shown in the magical history of nations, that sounds are amongst the most potential means of exciting the ecstatic afflatus. The effects of sound are both physical and mental.

It is of course generally understood that concussions violent enough to create loud sounds - such as thunder, explosions, the firing of artillery, heavy blows, etc., etc. - will not only cause powerful vibrations in all surrounding objects, but frequently break, displace, or even totally destroy them. Witness the effect on houses shattered by explosions transpiring at considerable distances, windows broken, and furniture thrown down by the firing of artillery, or other concussive disturbances of the atmosphere. Similar vibrations may be felt, though in a far less degree, by the sound of a powerful organ, or a mass of wind instruments.

If such effects can operate on the comparatively unyielding tissues of inanimate substances, may we not reasonably expect that analogous motions must be transpiring within our own highly strung and vibratory organisms? It is not certain in fact, that the elastic fibres of the human system - especially the delicate medullary tissues of the nerves - must quiver and respond to every tone that vibrates through the air, whether it be soft or loud, musical or simply noisy? The correspondential effects on the mind cannot be questioned, and it is doubtless from the combination of mental and physical influences that we see how distracting clamors, especially if long continued, will induce catalepsy, convulsion, spasm, or even frenzy.

The effects of music, on the contrary, are delightful and exalting. To susceptible and highly cultivated natures, music is capable of awakening every emotion of the human soul, from the most rapt devotion to the wildest exhilaration from the most passionate grief to the excess of mirthfulness. Music pieces, penetrates, thrills, never shocks. It plays along the fibres of the nerves, quickens the pulse, stimulates the circulation, exalts the mind, alters even the molecular arrangements of the physical atoms, and partly by the harmonious order into which it resoles the layers of the atmosphere, partly by its entrancing effects upon the soul, it fills the listener with a divine magnetism, and, for the time being, translates him into a superior condition.

The Rosicrucians' theory of music is that -

"The whole world is a musical instrument, a chromatic sensible instrument: life a chromatic and diatonic scale of musical tones. The axis or pole of the celestial world is intersected by the spiritual sun, or centre of sentient being, and from thence stream forth rays of light, which, divided, form color, which, by motion, gives off tones of music, filling the universe with celestial sound. Every man has a spark or microcosmic sun in his own being, and thus microcosmically diffuses rays of light, and tones, broken by the incoherencies of matter 'tis true, but still in essence, musical tones. Earthly music is the faintest tradition of the angelic state. It remains in the mind of man as the dream of a lost paradise.

"Music is yet master of man's emotions, and therefore of man. Heavenly music is produced from impact upon the paths of planets, which stand as chords or strings to the rays of the sun, hence light and heat, traveling between solar centres and circumferences, waken tones, notes, chords, the sum of which is ethereal music." ......

"Thus is earthly music a relic, a dream, a memory of heaven, an efflux from the motion of planetary bodies, a celestial speech, whose dim echoes are heard and imitated on earth, and thus are light and tone, colors and music, inextricably combined by one producing cause." ......

If the eyes of mortals could be opened to behold the conditions of the atmosphere during the yells, shrieks and cries of a party of howling dervishes, the beating of "tom-toms" (drums), or crashing cymbals in the mantic rites of a party of Siberian Schamans, Lapps, or Thibetian Lamas, they would see the air tossed and torn into angular curves, jagged prominences, literally driven about into crooked turns and sharp corners. This is no exaggeration, no mere flight of a mystic's fancy. If we cannot see it, the science of acoustics assures us it must be so, and this accounts for the wild and mantic character of barbaric spiritism, induced, as it often is, by noise. On the other hand, the same clairvoyant vision would behold the atmosphere vibrating to fine music, full of regular undulating lines, every curve, swell and depression equal throughout the whole length of the waves, and though the lines might vary, each would bear such harmonious and graceful relations to the other, that the whole atmosphere would appear as an exquisite landscape; blended lights and shadows wonderfully graduated into an ocean of billowy air, where not a single wave presented an angular, inharmonious, or irregular curve. And these delightfully organized strata of atmospheres impinge upon the physical forms of the listeners, penetrate the very marrow in the bone, and re-arrange the very structure of every fibre in the system. Can the reader now understand the mysteries of snake-charming by the sweet and monotonous effect of certain musical instruments? Why, moreover, nearly every beast and bird partakes of the spell which music imparts?

We could fill a volume with narratives of the potent effects of music upon the animal kingdom, and the variety of those effects upon different creatures, under the influence of different tones. The reader, too, may understand why the distracting clamors of the battle-field, the bombardment of a city, the dances and whoops of the red Indians, the shouts and howls of the Dervishes, and other ecstatics of low grades, summon from the crypts of the earth embryonic Elementaries, and fire the brains of listening mortals with madness or ecstasy. The spell of enchantment, fascinations, delight, health, and harmony, that sweet music produces, no language can describe; but our readers need question no more its uses in sacred services, solemn invocations, spirit circles, or any scenes where it is desirable to life a mortal up to heaven, and draw an angel down.

OF STONES, HERBS, FLOWERS, FUMIGATIONS, CRYSTALS, SPELLS, AMULETS AND TALISMANS.

Stones of every kind emit those magnetic rays, which measurably serve to entrance those who gaze steadily upon their polished surfaces, but plants are all aromal, and give off either in perfume, or essence, the finest particles of their life at every instant that they subsist. When pressed, or crushed, this aroma is more readily liberated, and when the juice of the plant is extracted and rank, its quality enters with still more potency into the system.

Some of the virtues of drugs and minerals are to be found in the vegetable kingdom, but the possibility of extracting from both departments of nature narcotics and stimulants, and the universal use to which they have been applied in the practice of ancient magic, has already been fully shown. It is also well known that the Asiatics and Orientals of the present day, together with a larger number of Europeans than is generally supposed, resort to the use of hasheesh, opium, soma drink, and other pernicious narcotics, as temporary stimulants or to induce ecstasy and the trance condition. The mediaeval mystics, and even the poor ignorant beings accused of witchcraft, resorted still more frequently to unguents and fumigations. The latter were invariably used in all magical rites, they being deemed efficacious in gratifying the spirits summoned, also in preparing the atmosphere for their demonstrations no less than in exerting an influence upon the invocants, by stupefying or stimulating the senses.

In the Magical elements of Peter d'Abano, the proper fumigations for different days and seasons are fully set forth; but, as a general rule, magical rites are best promoted by the burning of fragrant herbs, aromatic spices, ambergris, frankincense, fine incense, etc., etc.

To those who are curious to know the composition of the famous "Witch Salve," or unguent, with which it was supposed - in the middle ages - those who designed to attend the "Witches' Sabbaths," must anoint their bodies in order to facilitate their transport through the air on "broomstick" steeds, "seive" chariots, or more properly speaking, on the wings of imagination distorted by the use of powerful narcotics, we may give on the authority of Grimm, Horst, Van Helmont, and others, the following list of medicaments:

The deadly nightshade, the napellas, fox glove, betony root, sweet fern, ground ivy, origanum, toad stool and fungi of various kinds pounded up; mandrake, gall apple, savin, vervain, sorrel and fennel seeds. These and other herbs of a narcotic or deadly character, were bruised and pressed into unguents, or distilled into drinks with all manner of formidable rites, spells and incantations.

Sticks and staffs were to be made fro the hazel tree, and fern seed was always carried around the person. A favorite nostrum of the witches by way of food, was boiled chestnuts and sorrel; also, they used ointments made from the oil of hemlock, aconite, henbane, and four other herbs selected from the above choice repertoire.

As to the spells, charms and talismans most popular in the process of Witchcraft, our pen would fail even to catalogue their number, much less to attempt a description of their absurd and meaningless character.

We may mention on e custom very generally adopted and supposed to be peculiarly effective in working harm to distant persons. This was done by constructing an image, as nearly resembling the person of the victim as possible. it was assumed that, as this image was slowly roasted before a fire, or pierced with pins, knives or other sharp instruments, corresponding pains and sicknesses would be induced in the subject of the fiendish rites, and even death could be thus procured.

To injure the fields, crops or cattle of an enemy, dust grains or sharp instruments were cast into the air, accompanied by muttered curses and incantations. Sometimes these foul performers buried insects, toads, fruit or other objects for the purposes of evil enchantment; but in whatever rites they were employed, they never failed to recite spells or mutter curses, the variety of which would fill a library, but their potency as methods of projecting their psychological intention on the victims may be easily understood.

At this point our readers will exclaim, "Do you, then, attribute potency to the will of a poor old half-crazed being who mutters spells over a cauldron of stewed toads, or fricasied lizards? Can the will of such living mummies hurt cattle, blight cornfields, or sap the life juices of good and true men removed from these scenes of diablerie by great distances?"

To this we answer assuredly in the affirmative. It matters not whether the potency proceed from male or female, old or young, rich or poor.

The bad alone will attempt such wickedness, but the true potency is will, and should we deny the possibilities of its exercise simply to gratify the prejudices of those who have made no study of psychological powers, we should falsify a vast mass of historical testimony, the authoritative experience and opinion of all ages, and the life-long personal testimony of the Author's own senses, which have borne witness to thousands of instances wherein the will operated upon individuals removed by long distances from the source of the influence.

Save and except the physical and direct effects produced upon the system by unguents, drugs, herbs, sounds, and vapors, all the force of Witchcraft lay in the will, which by mere superstitious faith in the idle rites performed, became projected with irresistible power upon the victim against whom it was directed.

We have already intimated that mischievous Elementaries who have not yet risen into the spheres of good, are ever ready to respond to the summons of natures similar to their own, yet higher in the scale of creation than themselves. We repeat that these beings are potent in the particular realm to which they belong, and can help wicked mortals in wicked purposes. Remember, too, the universal laws of sympathy that bind up all nature, animate and inanimate, into one vast chain of interdependencies, and then cease to wonder why the lower creatures can receive ban or blessing from their sovereign ruler, man. We have already dwelt at great length on the connection between the planetary system and man. The profoundest depths of occult philosophy derive their basis from this correspondence. The Ancient Mysteries, the Ancient and Modern Free Masons, the best philosophers of Greece and Germany, the Cabalists, and in a word, the Metaphysicians of all ages, teach that man is the Microcosm of being, as God, Angels, and the upper world, form the Macrocosm.

The poorest of all literature, the penny almanack, celebrates this wonderful correspondence in its zodiacal signs marked in their several relations to the human body. As an illustration of this idea, take the following few lines of Rosicrucian doctrine explanatory of the sketch given on the preceding page.

"The Rosicrucian Cabala teaches that the three great worlds above, namely - the Empyraeum, Etheraeum and Elementary regions have their copies in the three points of the body of man; that his head answers to the first, his breast or heart to the second, and his ventral regions to the third. In the head rests the intellect or the magnetism of the assenting judgment; in his heart is the conscience or emotional faculty, in the umbilical regions reside the animal and sensuous faculties." .... "Thus man bears in his body the picture of the Triune. Reason is the head, feeling the breast, and the mechanical means of reason and feeling is the epigastric centre." .... "The invisible magnetic geometrical latitudes of three vital points, forms the triune microcosm which is a copy of the macrocosm or Supreme Archetype of the Heavens."

We only recall in these passages the comprehensive idea of an universal sympathy in nature which compels the re-echo of heavenly sounds throughout the spaces of earth; - which connects the scenes, events, and destinies played out upon the stage of earth, with the grander dramas of eternity performed by blazing suns, and flashing comets - which places everything in this world in sympathetic subjection to man, every human being in sympathetic relations one to the other, and all to God and Angels.

In the use of spells, charms, amulets, consecrated names and words, can we assign virtue to such objects? No more than did Cornelius Agrippa in the many passages of protest he wrote against this idea, one of which we have quoted. Some magnetic virtues, some narcotic essences, and some sublunary as well as Astral influences, inhere in every plant that grows, on every stone beneath our feet; yet we tread on Cabalistic stones, pluck Cabalistic plants, aye, and make use of Cabalistic words every day, and - nothing comes of it!

Our poor little tortured school children painfully spell out the awful name of Jehovah, and many other unpronouncable and "incommunicable name," day by day, and yet the earth quakes not - rocks do not rend apart, or demons seize upon and strangle out of life the unconscious little magicians, after the fashion in which Cornelius Agrippa's rash student was said to have perished. Solimon's Seal and the Crux Ansata face us in masonic signs, patentees' trade-marks, and the humblest domestic implements every hour, and yet no white-robed "splendors" from the Empyrean heights of their dwelling places, flash before our audacious eyes in majestic rebuke of our impiety. It is in the manner of using the fiery soul spirit put into the witches' broth, the thrice distilled dew of hatred with which the puppets are lubricated, the strong passion of supplication addressed to the spirits of evil, that evil is wrought upon enemies.

That planets and planetary spirits rule over hours, days, months and years, that the scheme of life works beneath their influence, and shapes our destiny according to fixed laws, is just as certain as that the bloom of the flowers is transmitted from soil and seed by the chemistry of the sunbeam, while the same great alchemists converts the slime of the stagnant pond into the supreme purity and fragrance of the lily. But all things in heaven, and all things above the grade of man, work together for good, and even when sorrow and misfortune befall us, good will come of it, if we place ourselves in harmony with heaven by good in our own lives and purposes.

Ban, cursing, evil wishes, evil deeds, are in direct antagonism to God and heaven, angels, and all that is above us. By their revulsive action we precipitate ourselves out of the sphere of good, turn our backs on heaven, throw off the protection of angels, and hurl ourselves down into the abysses of rudimental being, into the hands of evil, cruel, remorseless existences who are all the stronger because they are of the earth sphere earthly, nearer to man in his evil and wickedness than he is to any beings above him, and prompt to perform any mischief that is within the limits of their narrow yet powerful domain of being. Yet it will be urged, "all women called witches were not evil in design, yet, like Jane Brooks, they may be powerful as unconscious magnetizers; neither is all magic black magic, or evil in intent, and injurious in effect." That is true, but as the strength of will tends downward, its potency is increased by the communion of low, undeveloped human spirits, and the aid of Elementaries.

Bright planetary spirits, and good, wise angel friends, always counsel submission to the will of God, and recommend the achievement of spiritual power and spiritual knowledge, principally as a means of elevating the soul, giving it new powers for good, and new attributes of blessing. In communion with these bright beings, it will ever be found that their power and their will is not only potent for good, but more potent than that of man's. Human will then can only be exercised in the choice of the soul between lower and higher existences, on the forces of nature, relations with our fellow man, and over beings lower than earth.

When we operate with these lower existences, we should endeavor to rule them for good. When with nature, to wrest her secrets from her, only to use again for good, and with our fellowmen for the same aim. Then will God and angels, heaven and all the heavenly host be with us, and magic in that spirit becomes man's triumph over matter, and the exaltation of his soul to the spirit of Godhead.

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Paracelsus - The Power of the Magnet and Will - Weapon Salve - Witchcraft - The Case of Jane Brooks - Occult Virtues of Herbs, Stones, Gems and Crystals.

Although there are many remarkable features of interest in the writings of Cornelius Agrippa, we deem it unnecessary to give farther citations of magical practices. The reader, desirous to accomplish himself in the Magician's art, would derive but little encouragement from a study of Agrippa's works, especially as he repeatedly affirms that "a man must be born a Magician from his mother's womb." This passage, with others of a kindred character, plainly imply the great Magician's belief, that what we have so often termed naturally prophetic, or Mediumistic endowments, are far more available to procure communion with, and control of spirits, than any arts which he can recommend. Again and again, too, Agrippa enlarges on the potency of the will to produce magical results. His opinion of this great instrument of power is conveyed in the following quaint passage:

"Notwithstanding the use of all these signs, and whether or not the Magician shall make every pentacle duly, and write every name in order, even if he do speak all which is here set down in every circumstance; yet, when no spirit cometh, it is the mind of the invocant which doth fail him, for all these things are but as winds, which do blow on the temper of the mind, to stir it up to action." "Unless a man be born a Magician, and God have destined him even from his birth to the work, so that spirits do willingly come of their own accord - which doth happen to few - a man must use only of these things herein set down, or written in our other books of occult philosophy, as means to fix the mind upon the work to be done; for it is in the power of the mind itself that spirits do come and go, and magical works are done, and all things in nature are but as used to induce the will to rest upon the point desired."

Agrippa, like Dee, Lilly, and other professors of the astrological art, teaches that it is an exact science, which can be learned and practiced independently of other magical formulae. In this as in his ceremonial directions, the great philosopher's language is too involved to be available to the general reader.

Next to Cornelius Agrippa, one of the most famous of all the middle age Mystics, was Paracelsus, a Physician, Philosopher and writer, whose usefulness and practical sense justly entitle him to the high rank assigned him as the founder of a new and revolutionary system of practice in the curative art. Whilst his voluminous works form a perfect storehouse of suggestive thought and ideality in the realm of metaphysics, our space will only allow us to notice the remarkable uses which he claimed to have discovered by the application of the magnet and the potency of the human will in the cure of disease. Paracelsus himself affirms, that he relied chiefly on those two elements of power for effecting the many extraordinary cures attributed to him.

The famous "weapon salve," by which he was said to heal the most dangerous wounds, simply through anointing the weapons which had inflicted them, - was no doubt only a means of psychological effect analogous to those now so familiarly in use amongst Electro-biologists. Being as the narrative of his life proves a powerful magnetizer and still more potential psychologist, the efects he produced through these supreme agencies, naturally enough seemed miraculous in the eyes of an ignorant and superstitious community, hence it would be difficult to credit all the extraordinary achievements and magical performances attributed to him without an understanding of the true secret of his power. Paracelsus wrote many elaborate treatises on the occult virtues of herbs, precious stones, gems, and crystals. he himself was a fine clairvoyant and accomplished in the faculty of crystal seeing. hence arose the belief that he kept a familiar spirit imprisoned in a splendid crystal which he wore in the hilt of his sword, and that from this demon he derived his theurgic powers and remarkable gifts of healing.

Paracelsus was a bitter opponent of the then popular system of drug medication, and as his denunciations of Apothecaries nostrums, and medical charlatanism, were fulminated with all the unsparing violence of an impulsive and fearless opponent, it is no wonder that he was loaded with opprobium by the rival practitioners of his time, fiercely denounced by one party, and as extravagantly eulogized by another, hence his real claims to consideration as a bold and scientific innovator and an original discoverer, have scarcely received justice at the hands of posterity. The following brief excerpts from his treatise on the Magnet, and his views of the potency of the human will, afford some insight into the basic ideas of his philosophy.

He says:

"The magnet has lain before all eyes, yet no one has ever thought whether it was of any further use than that of attracting iron. The sordid doctors throw it in my face that I will not follow the ancients. But in what should I follow them? All that they have said of the magnet is nothing save what every peasant sees; namely, that it attracts iron. But a wise man must enquire and experiment for himself, and thus it is that I have discovered that the magnet possesses quite another, though concealed, power, from that visible to every one.

"In sickness you must lay the magnet in the centre from whence the sickness proceeds. The magnet has two poles - an attracting and a repelling one. It is not a matter of indifference how these poles are applied; for instance: where the attack affects the head, it is proper to lay four magnets on the lower part of the body, with the attracting pole turned upwards, and on the head place only one with the reflecting pole downwards, and then you bring other means to your aid." "I cure by this means: epilepsy, defluxions of the eyes, ears, nose, and all manner of diseases." ........"I find such secrets hidden in the magnet that without it I could in many cases have effected nothing."

The religious and magical philosophy of Paracelsus, is essentially that of the Cabala, from which he derived, not only his views of Creation, Deity, angelic essences, the doctrine of emanations, etc., but hints concerning the occult secrets of nature, which he, as a practical and scientific Physician, utilized in his system of cure, by herbs, magnetic crystals, and psychological impressions.

Although often quoted in fragmentary sketches of Paracelsite philosophy, we deem the following opinions concerning the power of the human will eminently worthy to be noted in a book of magic, and more illustrative of the real mind of the philosopher than the vague and shadowy speculations of so many of his followers. In the Strasbourg edition of Paracelsus' voluminous writings, he says:

"It is possible that my spirit, without the help of my body may through a fiery will alone, and without a sword, stab and wound others.

"It is also possible that I can bring my adversary's spirit into an image (wraith), then double him up, and lame him at pleasure. You are to know that the will is a most potent operator in medicine. Man can hang a disease on man or beast through curses, but it does not take effect through an image of virgin wax, but by means of the strength of fixed will." ........ "Determined imagination is the beginning of all magical operations. It is a spell from which there is no escape but by reversing the operator's intent." ........ "The imagination of another may be able to kill me or save me." ........ "No armor protects me against magic, for it injures the inward spirit of life." ........ "The human spirit is so great a thing that no man can express it. God himself is unchangeable and almighty, so also is the mind of man." "If we rightly esteemed the power of man's mind, nothing on earth would be impossible to him."

It would be needless to offer further quotations from the writings of the numerous mystics who flourished from the thirteenth up to the beginning of the nineteenth centuries. The doctrines of the famous Rosicrucians have already been sufficiently noted. Of their existence or even origin as an order, we do not feel called upon to dilate, neither would we have shown in former sections to be dependent upon natural endowments, or methods of culture sufficiently defined for all practical purposes. It only remains now for us to analyze somewhat more in detail than formerly, the characteristics of that wonderful and mysterious drama which occupies such a prominent place during the middle ages under the title of Witchcraft.

Although the narratives on this subject are so numerous, and accounts of the trials in various countries so fully set forth in the writings of many eminent authorities, that any reiteration of them in this place would be superfluous, still we feel that more attention has been given to the details of events than to the elimination of a philosophy, the attempts at explanation rendered by the Savants of the time being limited to the universal solvent of the Devil and his Imps, and those of the modern Spiritualists to the sole agency of the spirits of deceased persons.

WHen can we obtain a fair statement and a scientific classification of the phenomena exhibited in this weird movement, we shall assuredly find a broad field of action left untouched by either of these inefficacious attempts of explanation.

In the first place a large mass of the accusations were fictitious, especially in the case of those victims of the popular fury, whose age, helplessness, and ignorance, rendered them fit subjects for superstitious dread. Still another class were unconsciously and perhaps involuntarily, the victims - not of benefit or even undeveloped human spirits - whose intelligence and humanity would have led them to manifest their presence in human modes - but of Elementaries, whose sub-mundane propensities were exhibited in animal actions, and deeds of folly and malignity, which favored the popular idea of Satanic origin. It must be remembered that there is as much irrationality in wholesale and obstinate skepticism, as in credulity. The trials for Witchcraft and the numerous narratives put forth concerning it, prove that there existed a certain family resemblance amongst its details which suggests a basis of facts even for the most exaggerated accusations, For example: The "spectres" or "wraiths" of the accused were frequently seen apart from their bodies. The modern Psychologist must be aware that the phenomenon of the "doppel ganger," or the apparition of the "living spirit," is too well established a phenomenon to be denied.

Many of the accused confessed to the practice of anointing their bodies with the famous "witch salve," largely composed of Napellus, Aconite, Belladonna, Henbane, and other herbs which notoriously produce the sensation of flying through the air.

Many we not here find a clue to the universal idea, that these self-deluded beings - who, in come instances at least, flattered themselves that they could communicate with occult powers by occult practices - actually indulged the sensations and visions they related by the narcotics they indulged in? None can deny that the aspirations after the unknown, and the longing to communicate with the invisible world, to say nothing of the attempts to improve upon miserable human conditions by the aid of internal or any available arts that could be arrived at - have stimulated humanity at every age; hence let us be just, and whilst we may and must admit that a fearful amount of superstitious error prevailed on the subject of witchcraft, and an incalculable sum of cruelty and sacrifice of human life was the consequence, we must still allow that there was a substratum of truth in the universal belief, which the ignorance of the age could not separate from malevolent accusations against innocent persons, and which the superstition of time could not reduce into the application of true occult powers.

It was clearly proved that some of the accused persons did at times make use of charms, spells, amulets, ungents, talismans, invocations, and other magical arts.

The part of true philosophy should be to consider whether any of these practices contain elements of potency - not to dismiss them all as idle and baseless superstitions. Is it possible to suppose that such arts should have been handed down from the days of Moses, and perhaps for thousands of years previous, and surviving all the changes of time, and humane opinions, continue to crop out in every age and country, unless they originated in some foundation of natural law? As we shall devote the next section to a review of possibilities that belong to this occult and ill-understood subject, we close this necessarily brief review of the Witchcraft mania, by presenting one illustration of that most common of all its phenomenal phases, which proves the unconscious, yet potential action of Magnetism and Psychology. Although the narrative we select is one which the zeal of Glanville, from whose writings we quote it, has made familiar, doubtless, to most of our readers, we deem it the best illustration we can offer of a majority of the cases for which so many unfortunates suffered the horrors of the rack and stake.

Glanville, Chaplain to Charles II., of England, writing in defense of the truth of Witchcraft, or rather its actuality, as it occurred in the seventeenth century, says:

"On Sunday, 15th of November, 1657, about three of the clock in the afternoon, Richard Jones, then a sprightly youth about twelve years old, son of Henry Jones, of Shepton Mallet, in the county of Somerset, being in his father's house alone, and perceiving some one looking in at the windows, went to the door, where one Jane Brooks of the same town (but then by name unknown to this boy) came to him. She desired him to give her a piece of close bread, and gave him an apple. After which she also stroked him down the right side, shook him by the hand, and so bid him good-night. The youth returned to the house, where he had been left well, when his father and one Gibson went from him; but at their return, which was within the hour, they found him ill and complaining of his right side, in which the pain continued the most part of that night. And on Monday following, in the evening, the boy roasted the apple he had of Jane Brooks, and having eaten about half of it, was extremely ill, and sometimes speechless, but being recovered, he told his father that a woman of the town on the Sunday before had given him that apple, and that she stroked him on the side. He said he knew not her name, but should her person if he saw her. Upon this Jones was advised to invite the women of Shepton to come to his house upon the occasion of his son's illness, and the child told him, that in case the woman should come in when he was in his Fit, if he were not able to speak, he would give him an intimation by a jogg, and desired that the father would lead him through the room, for he said he would put his hand upon her if she were there. After this, he continuing very ill, many women came daily to see him. and Jane Brooks, the Sunday after came in with two of her sisters, when several other women of the neighborhood were there.

"Upon her coming in, the boy was taken so ill that for some time he could not see nor speak; but having recovered his sight, he gave his father the Item, and he led him about the room. The boy drew towards Jane Brooks, who was behind her two sisters among the other women, and put his hand upon her, which his father perceiving, immediately scratched her face and drew blood from her. The youth then presently cried out that he was well, and so continued seven or eight days; but then meeting with Alice Coward, sister to Jane Brooks, who passing by, said to him: 'How do you, my Honey?' he presently fell ill again. And after that, the said Coward and Brooks often appeared to him. The boy would describe the clothes and habit they were in at the time exactly, as the constable and others have found upon repairing to them, though Brooks' house was at a good distance from Jones'. This they often tryed and always found the boy right in his descriptions.

"On a certain sunday about noon, the child being in a room with his father and one Gibson, and in his fit, he on the sudden called out that he saw Jane Brooks on the wall, and pointed to the place, where immediately Gibson struck with a knife; upon which the boy cried out: 'O father, Coz. Gibson hath cut Jane Brooks' hand and 'tis bloody.' The father and Gibson immediately repaired to the constable, a discreet person, and acquainting him with what had passed, desired him to go with them to Jane Brooks' house, which he did. They found her sitting in her room on a stool with one hand over the other. The constable asked her how she did? She answered, not well. He asked again why she sate with one hand over the other? She replied, she was wont to do so. He enquired if anything were amiss with her hand? Her answer was, it was well enough. The constable desired that he might see the hand that was under; which, she being unwilling to show him, he drew out and found it bloody, according to what the boy had said. Being asked how it came so, she said, I was scratched with a great pin."

"On the 8th of December, 1657, the Boy, Jane Brooks and Alice Coward, appeared at Castle Cary, before the Justices, M. Hunt and M. Cary. The Boy having begun to give his testimony, upon the coming in of the two women, and their looking on him, was instantly taken speechless, and so remained till the women were removed out of the room, and then in a short time, upon examination, he gave a full relation of the mentioned particulars.

"On the 11th of January following, the Boy was again examined before the same Justices at Shepton Mallet, and upon sight of Jane Brooks was again taken speechless, but was not so afterwards when Alice Coward came into the room to him.

"On the next appearance at Shepton, which was on the 17th o February, there were present many gentlemen, ministers and other; the Boy fell into his fit upon the sight of Jane Brooks, and lay in a man's arms like a dead person; the woman was then willed to lay a hand on him, which she did, and he thereupon started and sprung out in a very strange and unusual manner. One of the Justices, to prevent all possibilities of Legerdemain, caused Gibson and the rest to stand off from the boy, and then the Justice himself held him. The youth being blindfolded, the Justice called as if Brooks should touch him, but winked to others to do it, which two or three successively did, but the boy appeared not concerned. The Justice then called on the father to take him, but had privately before desired Mr. Geoffry Strode to bring Jane Brooks to touch him, at the same time as he should call for his father; which was done, and the boy immediately sprang cut after a very odd and violent fashion. He was after touched by several persons and moved not; but Jane Brooks being caused to put her hand upon him, he started and sprang out twice or thrice, as before. All this while he remained in his fit, and sometime after; and being then laid on a bed in the same room, the people present could not for a long time bow either of his arms or legs."

"Between the mentioned 15th of November and the 11th of January, the two women appeared often to the Boy, their hands cold, their eyes staring, and their lips and cheeks looking pale. In this manner on a Thursday about noon, the Boy being newly laid into his bed, Jane Brooks and Alice Coward appeared to him, and told him that what they had begun, they could not perform, but if he would say no more of it, they would give him money, and so put a two-pence into his pocket. After which they took him out o his bed, laid him on the ground, and vanished; and the boy was found by those that came next into the room, lying on the floor, as if he had been dead. The two-pence was seen by many, and when it was put into the fire, and hot, the boy would fall ill; but as soon as it was taken out, and cold, he would be again as well as before. This was seen and observed by a minister, a discreet person, when the boy was in one room and the two-pence (without his knowledge) put into the fire in another; and this was divers times tried in the presence of several persons.

"On the 25th of February between two and three in the afternoon, the boy being at the house of Richard Isles at Shepton Mallet, went out of the room into the garden; Isles's wife followed him, and was within two yards when she saw him rise up from the ground before her, and so mounted higher and higher, till he passed in the air over the garden wall, and was carried so above ground more than 30 yards, falling at last at one Jordan's door at Shepton, where he was found as dead for a time. But coming to himself, told Jordan that Jane Brooks had taken him up by the arm out of the Isles's garden and carried him in the air, as he related.

"The Boy at several other times was gone on the suddain, and upon search after him found in another room as dead, and at sometimes strangely hanging above ground, his hands being flat against a great beam in the top of the room, and his body two or three feet from ground. There he hath hung a quarter of an hour together; and being afterwards come to himself, he told those that found him that Jane Brooks had carried him to that place and held him there. Nine people at a time saw the boy so strangely hanging by the beam.

"From the 15th of November to the 10th of March following, he was by reason of his fits much wasted in his body, and unspirited; but after that time, being the day the two women were sent to Gaol, he had no more of these fits.

"Jane Brooks was condemned and executed at Charde As sizes, March 16th, 1658.

"This is the sum of M. Hunt's narrative, which concludes with both the justices' attestation, thus: - 'The aforesaid passages were some of them seen by us, and the rest, and some other remarkable ones not here set down, were, upon examination of several credible witnesses, taken upon Oath before us.

(Signed)
"'ROBERT HUNT.
"'John Cary.'"

Thousands, and tens of thousands of narratives have been already published on the subject of Witchcraft, some colored by the wildest exaggeration, others circumstantial in detail, and as matter-of-fact as the one quoted above - all tend to prove the existence of unknown and occult forces pervading human history, equally influential upon individuals and communities, and perpetually challenging the attention of the wise and philosophic for a classification of the facts, and the evolvement of some basic principles of spiritual science by which to explain, govern and control them.

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Circles and the Composition Thereof - Signs, Sigils, Names of Angels, Etc. - The Benediction of Perfumes - The Garment and Pentacle - Form of a Pentacle - Apparitions.

In the former book of Agrippa, it is sufficiently spoken concerning Magical Ceremonies and Initiations.

But because he seemeth to have written to the learned, and well experienced in this Art; because he doth not specially treat of the Ceremonies, but rather speaketh of them in general, it was therefore thought good to adde hereunto the Magical Elements of Peter de Abano: that those who are hitherto ignorant, and have not tasted of Magical Superstitions, may have them in readiness, how they may exercise themselves therein. For we see in this book, the distinct functions of spirits, how they may be drawn to discourse and communication; what is to be done every day, and every hour, and how they shall be read (as if they were described syllable by syllable).

In brief, in this book are kept the principles of Magical conveyances. But because the greatest power is attributed to the Circles; (for they are certain fortresses to defend the operators safe from the evil Spirits). In the first place we will treat concerning the composition of a Circle.

OF THE CIRCLE, AND THE COMPOSITION THEREOF

The form of Circles is not always the same; but useth to be changed, according to the order of the spirits that are to be called, their places, daies, and hours. In making a Circle, it ought to be considered in what time of the year, day, and hour you make the Circle; what Spirits you call, to what Star and Region they do belong, and what functions they have. Therefore let there be made three Circles of the latitude of nine foot, and let them be distant one from another a hand's breadth; and in the middle Circle, first, write the name of the hour wherein you do the work. In the second place, write the name of the Angel of the hour. In the third place, the sigil of the Angel of the hour. Fourthly, the name of the Angel that ruleth the day, and the names of his Ministers. In the fifth place, the name of the present time. Sixthly, of the Spirits ruling in that part of time, and their Presidents. Seventhly, the name of the head of the Signe ruling in that part of time wherein you work. Eighthly, the name of the earth, according to that time. Ninthly, and for the completing of the Middle Circle, write the name of the Sun and Moon, according to the said rule of time, for as the outermost Circle let there be drawn in the four angles, the names of the presidential Angels of the Air, that day wherein you work; to-wit, the name of the King and his three ministers. Without the Circle, in four angles, let Pentagones be made. In the inner Circle, let there be written four divine names with crosses interposed in the middle of the Circle; to-wit towards the East let there be written Alpha, and towards the West let there be written Omega; and let a cross divide the middle of the Circle. When the Circle is thus finished, according to the rule now before written, you shall proceed.

Of the names of the Angels and their Sigils, it shall be spoken in their proper places. Now let us take a view of the names of the times. A year is fourfold, and is divided into Spring, Summer, Harvest, and Winter; the names whereof are these:

The Spring, Taloi. The Summer, Casmaran. Autumne Adrael. Winter, Earlas.

The Angels of the Spring: Caracasa, Core, Amatiel, Commissoros.

The head of the Signe of the Spring: Spugliguel.

The name of the Earth in the Spring: Amadai.

The names of the Sun and Moon in the Spring: The Sun, Abraym. The Moon, Agusita.

The Angels of the Summer: Gargatel, Tariel, Gaviel.

The head of the Signe of the Summer: Tubiel.

The name of the Earth in Summer: Festativi.

The names of the Sun and Moon in Summer: The Sun, Athemay. The Moon, Armatus.

The Angels of Autumne: Tarquam, Gnabarel.

The head of the Signe of Autumne: Torquaret.

The name of the Earth in Autumnae: Rabianara.

The names of the Moon in Autumne: The Sun, Commutaff. The Moon Affaterium.

THE CONSECRATIONS AND BENEDICTIONS, AND FIRST OF THE BENEDICTION OF THE CIRCLE.

When the Circle is ritely perfected, sprinkle the same with holy water and say, "Thou shalt purge me with hysop, O Lord, and I shall be clean; thou shalt wash me, and I shall be whiter than snow."

THE BENEDICTION OF PERFUMES

"The God of Abraham, God of Isaac, God of Jacob, bless here the creatures of these kindes, that they may fill up the power and vertue of their odours; so that neither the enemy nor any false imagination may be able to enter into them, through our Lord Jesus Christ, &c." Then let them be sprinkled with holy water.

THE EXORCISME OF FIRE UPON WHICH THE PERFUMES ARE TO BE PUT.

The fire which is to be used for fumigations is to be in a new vessel of earth or iron, and let it be exorcised after this manner:

"I exorcise thee, O thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasme from thee, that it shall not be able to do any hurt in anything. Then say, "Bless O Lord this creature of fire, and sanctifie it, that it may be blessed to set forth the praise of they holy name, that no hurt may come to the exorcisers of Spectators, through our Lord Jesus Christ, &c."

OF THE GARMENT AND PENTACLE.

Let it be a Priest's garment if it can be; but if it cannot be had, let it be of linen and clean. Then take this Pentacle made in the day and hour of Mercury, the Moon increasing, written in parchment made of a kid's skin. But first let there be said over it the mass of the Holy Ghost, and let it be sprinkled with water of baptism.

AN ORATION TO BE SAID WHEN THE VESTURE IS PUT ON.

"Ancor, Amacor, Theodonius, Anitor, by the merits of they Angels, O Lord, I will put on the garment of Salvation, that this which I desire may bring to efect, through thee, the most holy Adonay, whose Kingdom endureth forever and ever, Amen."

OF THE MANNER OF WORKING.

Let the Moon be increasing and equal, if it may then be done, and let her not be combust.

The Operator ought to be clean and purified for the space of nine days before the beginning of the work, and to be confessed and receive the Holy Communion. Let him have ready the perfume appropriated to the day wherein he would perform the work. He ought also to have holy water from a Priest, and a new earthen vessel with fire, a Vesture and Pentacle; and let all these things be rightly consecrated and prepared. Let one of the servants carry the earthen vessel full of fire and the perfumes, and let another bear the Book, another the Garment and Pentacle, and let the Master carry the Sword, over which there must be said one Mass of the Holy Ghost; and on the middle of the Sword let there be written this name: Alga; and on the other side therof, the name On. And as he goeth to the consecrated place, let him continually read Litanies, the servants answering; and when he cometh to the place where he will erect the Circle, let him draw the lines of the Circle as we have before taught; and after he hath made it, let him sprinkle the Circle with holy water, saying: Asperges me Domine, etc.

The Master, therefore, ought to be purified with fasting, chastity and abstinency from all luxury the space of three whole days, before the day of the operation; and on the day that he would do the work, being clothed with pure garments, and furnished with Pentacles, perfumes and other things necessary hereunto, let him enter the Circle and call the Angels, from the four parts of the world, which do govern the seven Planets, the seven dayes of the week, Colours and Metals, whose name you shall see in their places, and with bended knees invocating the said Angels particularly, let him say: "O Angeli supradicti, estate adjutores mea petitioni, et in adjutorium mibi, in meis rebus et petitionibus."

Then let him call the Angels from the four parts of the world that rule the Air the same day wherein he doth the work; and having implored specially all the names and Spirits written in the Circle, let him say: "O vos omnes, adjuro atque contestor per sedum Adonay, per Hagios, Theos, Ischyros, Athanatos, Paracletos, Alpha et Omega, et per hos tria nomina secreta, Agla, On, Tetragrammaton, quod bodie debeatis adimplere quod cupio."

These things being performed, let him read the Conjuration assigned for the day wherein he maketh the experiment; but if they shall be pertinacious, and will not yield themselves obedient neither to the Conjuration assigned to the day, nor to the prayers before made, then use the Conjurations and Exorcisms following.

AN EXORCISM OF THE SPIRITS OF THE AIR.

We being made after the Image of God, endued with power from God, and after his Will, do exorcise you by the most mighty and powerful name of God, El, strong and wonderful (here he shall name the spirits he would have appear, of what Order soever they be), and we command you by him, who said the word and it was done, and by all the names of God, and by the name Adonay, El, Elohim, Elohe, Lebaoth, Elion, Escerchie, Jah, Tetragrammaton, Saday, Lord God most high: We powerfully command you, that you forthwith appear unto us, here before this Circle, in a fair humane shape, without any deformity or tortuosity; come ye all such, because we command you by the name of God; and by these three secret names, Agla, On, Tetragrammaton, I do adjure you; and by all the other names of the living and true God, I exorcise and command you, that you appear here before this Circle to fulfill our will in all things which shall seem good unto us; and by this name Primeumaton, which Moses named, and the earth opened and swallowed up Corah, Dathan and Abiram; and we curse you and deprive you from all your office, joy and place, and do bind you in the depth of the bottomless Pit, there to remain until the day of the last Judgment; until you forthwith appear before this Circle to do our will; Therefore come ye, come ye, come ye, Adonay commandeth you; Saday, the most mighty and dreadful King of Kings, whose power no creature is able to resist, be unto you most dreadful, unless ye obey, and forthwith appear before this Circle, let miserable ruin and fire unquenchable remain with you; therefore come ye in the name of Adonay Lebaoth, Adonay Amioram; come, come, why stay you? hasten! Adonay, Saday, the King of Kings commands you; El, Aty, Azia, Hin, Jen, Achaden, Vay, El, El, El, Hau, Hau, Hau, Va, Va, Va.

A PRAYER TO GOD TO BE SAID IN THE FOUR PARTS OF THE WORLD, IN THE CIRCLE.

"O my most merciful heavenly Father, have mercy upon me, although a sinner, make appear the arm of they power in me this day (although thy unworthy child) against these obstinate and pernicious Spirits. I humbly implore and beseech thee, that these Spirits which I call may be bound and constrained to come, and give true and perfect answers to those things which I shall ask them, and that they may declare and shew those things which by me shall be commanded them." Then let him stand in the middle of the Circle, and hold his hand towards the Pentacle and say: "By the pentacle of Solomon I have called you, give me a true answer." Then let him say: "By the most mighty Kings and Potentates, and the most powerful Princes, Ministers of the Tartarean Seat, chief Prince of the Seat of the ninth Legion; I invoke you, and conjure you, and strongly command you, by thim who spoke it was done, and by this ineffable name Tetragrammaton Jehoah, which being heard, the Elements are overthrown, the Air is shaken, the Sea runneth back, the fire is quenched, the Earth trembleth, and all the Hosts of Celestials, Terrestrials, and Infernals do tremble, and are confounded together; wherefore forthwith and without delay, do you come from all parts of the world, and make rational answers unto all things I shall ask of you; and come ye now without delay manifesting what we desire, being conjured by the Name of the eternal, living, and true God Helioren and fulfill our commands, intelligibly and without any ambiguity."

VISIONS AND APPARITIONS.

These things duly performed, there will appear infinite Visions and Phantasms, beating of Organs and all kinds of Musical Instruments, which is done by the Spirits, that with the terror they might force the Companions to go out of the circle, because they can do nothing against the Master. After this you shall see an infinite Company of Archers with a great multitude of horrible beasts, which will so compose themselves as if they would devour the follows: nevertheless, fear nothing.

Then the Priest or Master, holding his hand towards the Pentacle shall say, "Avoid hence these iniquities by virtue of the Banner of God;" and then will the Spirits be compelled to obey the Master, and the Company shall see no more.

Then let the Exorcist, stretching out his hand to the Pentacle, say, "Behold the Pentacle of Solomon which I have brought before your presence. Behold the person of the Exorcist in the middle of the Exorcism, who is armed by God, and without fear, and well provided, who potentially invocateth and calleth you, come therefore with speed, in the virtue of these names, Aye, Seraye, Aye, Seraye; defer not to come by the eternal Names of the living and true God, Eloy, Archima, Rabur, and by the Pentacle here present, which powerfully reigns over you, and by virtue of the Celestial Spirits your Lords, make haste to come and yield obedience to your Master." This being performed , there will be hissings in the four parts of the world, and then immediately you shall see great motions; and when you see them, say, "Why stay you? wherefore do you delay? prepare yourself and be obedient to your Master."

Then they will immediately come in their proper form; and when you see them before the Circle, shew them the Pentacle covered with fine linen; uncover it and say, "Behold your conclusion, if you refuse to be obedient;" and suddenly they will appear in a peaceable form and will say, "Ask what you will, for we are prepared to fulfill all your commands, for the Lord hath subjected us hereunto;" and when the Spirits have appeared, then you shall say, "Welcome Spirits, or most noble Kings, because I have called you through him to whom every knee doth bow, both of things in Heaven and things in Earth, and things under the Earth, in whose hands are all the Kingdoms of Kings, neither is there any that can contradict his Majesty. Wherefore I bind you, that you remain affable and visible before this Circle, neither shall you depart without my license, until you have truly and without any fallacy performed my will, by virtue of his power who hath set the Sea her bounds, nor go beyond the law of his Power, the most high God, who hath created all things, Amen. In the name of the Father, and of the Son, and of the Holy Ghost, go in peace unto your places; peace be between us and you, be ye ready to come when ye are called.

THE FIGURE OF A CIRCLE FOR THE FIRST HOUR OF THE LORD'S DAY IN SPRING-TIME.

These are the things which Peter de Abano hath spoken concerning Magical Elements.

But that you may the better know the manner of composing a Circle, I will set down one scheme; so that if any would make a Circle in Spring time, for the first hour of the Lord's day, it must be in the same manner as in the preceding illustration.

It remaineth now, that we explain the Week, the several days thereof, and the first of the Lord's day.

CONSIDERATIONS OF THE LORD'S DAY

The Angel of the Lord's day, his Sigil, Planet, Sign of the Planet, and the name of the fourth Heaven.

The Angels of the Lord's day: Michael Dardiel, Huralapal.

The Angels of the Air ruling on the Lord's Day: Varcan, King

His Ministers: Tus, Andas, Cynabal.

The winde which the Angels of the Air above said are under: The North-winde.

The Angel of the fourth Heaven, ruling on the Lord's day, which ought to be called from the four parts of the world.

At the East: Samael, Baciel, Atel, Gabriel, Vionatraba.

At the West: Anael, Pabel, Vstael, Burshat, Suceratos, Capabili.

At the North: Atiel, Auiel, vel Aquiel, Masgabriel, Sapiel, Matuyel.

At the South: Haludiel, Machasiel, Charsiel, Vriel, Naromiet.

The perfume of the Lord's day: Red Sanders.

THE CONJURATION OF THE LORD'S DAY.

"I conjure and confirm you, ye strong and holy Angels of God, in the name Adonay, Eye Eye, Eya, which is he who was and is, and is to come. Eye Abray, and in the name Saday, Cados, Cados, Cados, sitting on high upon the Cherubin; and by the great Name of God himself, strong and powerful, who is exalted above all Heavens, and by the name of his Star, which is Sol; and by his Sign; and by all the names aforesaid, I conjure thee, Michael, oh, great Angel, who art chief Ruler of the Lord's day; That thou labor for me, and fulfill all my petitions, according to my will and desire, in my cause and business."

And here thou shalt declare they cause and business, and for what thing thou makest this Conjuration.

The Spirits of the Air of the Lord's day are under the Northwinde; their nature is to procure Gold, Gemmes, Carbuncles, Riches; to cause one to obtain favor and benevolence; to dissolve the enmities of men; to raise men to honors; to carry or take away infirmities. But in what manner they appear, it's spoken already in the Book of Magical Ceremonies.

CONSIDERATIONS OF MUNDAY.

The Angel of Munday, his Sigil, Planet, the Sign of the Planet, and the name of the first heaven.

The Angels of Munday: Gabriel, Michael, Samael.

The Angels of the Air ruling on Munday: Arcan, King

His Ministers: Bilet, Missabu, Abuzaha.

The winde which the said Angels of the Air are subject to: The West winde

The Angels of the first Heaven ruling on Munday, which ought to be called from the four parts of the world.

From the East: Gabriel, Gabrael, Madiel, Demiel, Janael.

From the West: Sachiel, Laniel, Habaiel, Bachannel, Corabael.

From the North: Mael, Uvael, Valuum, Baliel, Balay, Humastrau.

From the South: Chrauiel, Dabriel, Darqueil, Hanun, Anayi, Vetuel.

The perfume of Munday: Aloes.

THE CONJURATION OF MUNDAY.

"I conjure and confirm upon you, ye strong and good Angels, in the name of Adonay, Adonay, Eye, Ey, Eye, Cados, Cados, Cados, Achim, Achim, Ja, Ja, strong Ja, who appeared in Mount Sinai with the glorification of King Adonay, Saday, who created the sea and all lakes and waters in the second day, and sealed the sea in his high name, and gave it bounds beyond which it cannot pass; and by the names of the Angels, who rule in the first Legion, who serve Orphauael, a great and honorable Angel, and by the name of his Star, and by all the names aforesaid - I conjure thee, Gabriel, who art chief Ruler of Munday, that for me thou labor and fulfill," &c., as in the Conjuration of sunday.

The Spirits of the Air of Munday are subject to the West winde, which is the winde of the Moon; their nature is to give silver, to convey things from place to place; to make horses swift, and to disclose the secrets of persons both present and future; but in what manner they appear, you may see in the former book.

CONSIDERATIONS OF TUESDAY.

The Angel of tuesday, his Sigil, his planet, the sign governing that planet, and the name of the fifth Heaven.

The Angel of Tuesday: Samuel, Satael, Amabiel.

The Angels of the Air ruling on Tuesday: Samax, King.

His Ministers: Carmax, Ismoli, Paffrau.

The winde to which the said Angels are subject: The East winde.

The Angels of the fifth Heaven ruling on Tuesday, which ought to be called from the four parts of the world.

At the East: Friagne, Guael, Damael, Calza, Arragon.

At the West: Lama, Astagna, Lobquin, Sencas, Jazel, Isiael, Irel.

At the North: Rahumel, Hyniel, Rayel, Seraphiel, Mathiel, Fraciel.

At the South: Sacriel, Janiel, Galdel, Osael, Vianuel, Laliel.

The Perfume of Tuesday: Pepper.

THE CONJURATION OF TUESDAY.

"I Conjure and confirm upon you, ye strong and holy Angels, by the name of Ya, Ya, Ya, He, He, He, Va, Hy, Hy Ha, Ha, Va, Va, An, An, Aie, Aie, Eloim, Eloim; and by the name of that high God who made the dry land appear, and called it Earth, and brought forth herbs and trees out of the same; and by the name of the angels ruling in the fifth Heaven, who serve Acimoy, a great Angel, strong and honourable; and by the name of his Starre, which is Mars, and by the names aforesaid, I Conjure upon thee, Samael, who art a great Angel and chiefe ruler of Tuesday; and by the name Adonay, the living and true God, that for me thou labour and fulfill," &c., as in the Conjuration of Sunday.

The Spirits of the Air of tuesday are under the East-winde; their nature is to cause wars, mortality, death and combustions, and to give two thousand Souldiers at a time; to bring death, infirmities or health. The manner of their appearing you may see in the former book.

CONSIDERATIONS OF WEDNESDAY.

The Angel of Wednesday, his Sigil, Planet, the Signe governing the Planet, and the name of the second Heaven.

The Angels of Wednesday: Raphael, Miel, Seraphiel.

The Angels of the air ruling on Wednesday: Mediat or Modiat, Rex.

Ministers: Suquinos, Sallales, Blaef.

The winde to which the said Angels are subject: The South-west-winde.

The Angels of the second heaven governing Wednesday, which ought to be called from the four parts of the world.

At the East: Mathlai, tarmiel, Barabo.

At the West: Jerescus, Mitraton.

At the North: Thiel, Rael, Jeriabel, Venabel, Velel, Abniori, Veirnuel.

At the South: Miliel, Nelapa, Babel, Caluel, Vel, Laquel.

The Fumigation of Wednesday: Mastick.

THE CONJURATION OF WEDNESDAY.

"I Conjure and confirm upon you, ye strong, holy and potent Angels in the name of the most dreadful and blessed Ja, Adonay, Eloim, Saday, Sady, Eie, Eie, Eie, Asamie, Asaraie; and in the name of Adonay, the God of Israel, who created the two great lights to distinguish the day from the night, and by the name of all the Angels serving in the second host, before Tetra, a great and powerful Angel; and by the name of his Star, which is Mercury; and by the name of the Seal, which is sealed by God most mighty and honourable; by all things before spoken, I Conjure upon thee, Raphael, a great Angel, who art chief ruler of the fourth day; and by the name of the seat of the animals having six wings, that for me thou labor," etc., as in the Conjuration of Sunday.

The Spirits of the Air of Wednesday are subject to the South-west winde; their nature is to give all Metals; to reveal all earthly things, past, present and to come; to pacifie Judges, to give victories in war, to re-ediie, and teach experiments and all decayed Sciences, and to change bodies mixt of Elements conditionally out of one into another; to give infirmities or health; to raise the poor, or cast down the high ones; to binde or loose Spirits; to open locks or bolts; such kind of Spirits have the operation of others; but not in their perfect power, but in virtue or knowledge. In what manner they appear it is before spoken.

CONSIDERATIONS OF THURSDAY.

The Angel of Thursday, his Sigil, Planet, the Signe of the Planet and the name of the Sixth Heaven.

The Angels of Thursday: Sachiel, Castiel, Asasiel.

The Angels of the Air governing Thursday: Suth, Rex.

Ministers: Maguth, Gutrix, Pacifer.

The winde which the said Angels of the Air are under: The South-winde.

But because there are no Angels of the Air to be found above the fifth heaven, therefore on Thursday say the prayers following in the four parts of the world.

At the East: "O great and most high God, honored world without end."

At the West: "O wise, pure, and just God, of divine elemency, I beseech thee, most holy Father, that this day I may perfectly understand and accomplish my petition. Thou who livest and reignest world without end, Amen."

At the North: "O God, strong and might from everlasting."

At the South: "O mighty and merciful God."

The perfume of Thursday: Saffron.

THE CONJURATION OF THURSDAY.

"I conjure and Confirm upon you, ye holy Angels, and by the name Cados, Cados, Cados, Eschereie, Eschereie, Eschereie, Hatim, Ya, strong founder of the worlds, Cantine, Jaym, Janie, Auie, Calbot, Sabbac, Berisay, Alnaym; and by the name Adonay, who created Fishes, and creeping things in the waters, and Birds upon the face of the earth, and by the names of the angels serving in the sixth host, before Pastor, a holy Angel, and a great Prince; and by the name of his Star, which is Jupiter, and by the name of his Seal, and by the name Adonay, the great God, creator of all things; and by the name of all the Stars and by their power, and by all the names aforesaid, I conjure thee, Sachiel, a great Angel, who art chief ruler of Thursday, that for me thou labor," etc., as in the Conjuration of the Lord's day.

The Spirits of the Air of thursday are subject to the South-winde; their nature is to procure the love of women, to cause men to be merry and joyful; to pacifie strife and contentions; to appease enemies; to heal the diseased, and to disease the whole; and procureth losses, or taketh them away. Their manner of appearing is spoken of already.

CONSIDERATIONS OF FRIDAY.

The Angel of Friday, his Sigil, his Planet, the Signe governing that Planet, and the name of the third heaven.

The Angels of Friday: Anael, Rachiel, Sachiel.

The Angels of the Air reigning on Friday: Sarabotes, King.

Ministers: Amabiel, Aba, Abalidoth.

The winde which the said Angels of the Air are under: "The West-winde.

Angels of the Third Heaven, ruling on Friday, which are to be called from the four parts of the world.

At the East: Satchiel, Chedusitaniel, Corat, Tamael, Tenaciel.

At the West: Turiel, Coniel, Babiel, Kadie, Maltiel, Huphaltiel

At the North: Peniel, Penael, Periat, Raphael, Rainel, Doremiel.

At the South: Porna, Sachiel, Chermiel, Samael, Santanael, Famiel.

The perfume of Friday: Pepperwort.

THE CONJURATION OF FRIDAY.

"I Conjure and Confirm upon you, ye strong Angels, holy and powerful; in the same On, Hey, Heya, Ja, Je, Adonay, Saday, and in the name Saday, who created four-footed beats, and creeping things, and man in the sixth day, and gave to Adam power over all creatures; and by the name of the Angels serving in the third host, before Dagiel, a great Angel and powerful Prince; and by the name of the Star which is Venus, and by his Seal which is holy, and by all the names aforesaid, I conjure upon thee Angel, who art chief ruler of the sixth day, and thou labour for me." etc., as before in the Conjuration of Sunday.

The Spirits of the Air of Friday, are subject to the West-winde; their nature is to give silver; to excite men, and incline them to luxury; and to make marriages; to allure men to love women; to cause or take away infirmities; and to do all things which have motion.

CONSIDERATIONS OF SATURDAY, OR THE SABBATH DAY.

The Angel of Saturday, his Seal, his Planet, and the Signe governing the Planet.

The Angels of Saturday: Sassiel, Machatan, Uriel.

The Angels of the Air ruling on Saturday: Maymon, King.

Ministers: Abumalith, Assaibi, Balidet.

The winde which the said Angels of the Air aforesaid are under: The Southwest-winde.

The fumigation of Saturday: Sulphur.

It is already declared in the Consideration of thursday, that there are no Angels ruling the Air, above the fifth heaven; therefore in the four angles of the world, use those Orations which you see applied to that purpose on Thursday.

THE CONJURATION OF SATURDAY.

"I Conjure and Confirm upon you, Caphriel or Cassiel, Machator, and Seraquiel, strong and powerful Angels; and by the name Adonay, Eie, Achim, Cados, Lord and Maker of the world, who rested on the seventh day; and by the names of the angels serving in the seventh host, before Booel, a great Angel, and powerful Prince; and by the name of his Star, which is Saturn; and by his holy Seal; and by the names before spoken, I Conjure upon thee Caphriel, who art chiefe ruler of the seventh day, which is the Sabbath day, that for me thou labor," etc., as it is set down in the Conjuration of the Lord's day.

The Spirits of the Air of Saturday, are subject to the South-west-winde; the nature of them is to sow discords, hatred, evil thoughts and cogitations; to give leave freely to slay and kill everyone, and to lame or maim every member. Their manner of appearing is declared in the former book.

OF THE NAMES OF THE HOURS AND THE ANGELS RULING THEM.

It is also to be known, that the Angels do rule the hours in a successive order, according to the course of the Heavens and Planets unto which they are subject, so that that spirit which governeth the day, ruleth also the first hour of the day; the second from this governeth the second hour; the third, the third hour, and so consequently; and when seven Planets and hours have made their revolution, it returneth again to the first which ruleth the day; therefore, we shall first speak of the names of the hours.

Hours of the day: 1. Yain, 2. Janor, 3. Nasmia, 4. Salla, 5. Sadedalia, 6. Thamur, 7. Ourer, 8. Thamic, 9. Neron, 10. Jayon, 11. Abai, 12. Natalen.

Hours of the night: 1. Beron, 2. Barol, 3. Thami, 4. Athar, 5. Methon, 6. Rana, 7. Netos, 8. Infrac, 9. Sassur, 10. Aglo, 11. Calerva, 12. Salam.

TABLES OF THE ANGELS OF THE HOURS ACCORDING TO THE COURSE OF THE DAYES.

Sunday - Angels of the hours of the day: 1. Michael, 2. Anael, 3. Raphael, 4. Gabriel, 5. Cassiel, 6. Sachiel, 7. Samael, 8. Michael, 9. Anael, 10. Raphael, 11. Gabriel, 12. Cassiel.

Angels of the hours of the night: 1. Sachiel, 2. Samael, 3. Michael, 4. Anael, 5. Raphael, 6. Gabriel, 7. Cassiel, 8. Sachiei, 9. Samael, 10. Michael, 11. Anael, 12. Raphael.

Munday - Angels of the hours of the day: 1. Gabriel, 2. Cassiel, 3. Sachiel, 4. Samael, 5. Michael, 6. Anael, 7. Raphael, 8. Gabriel, 9. Cassiel, 10. Sachiel, 11. Samael, 12. Michael.

Angels of the hours of the night: 1. Anael, 2. Raphael, 3. Gabriel, 4. Cassiel, 5. Sachiel, 6. Samael, 7. Michael, 8. Anael, 9. Raphael, 10. Gabriel, 11. Sassiel, 12. Sachiel.

Tuesday - Angels of the hours of the day: 1. Samael, 2. Michael, 3. Anael, 4. Raphael, 5. Gabriel, 6. Cassiel, 7. Sachiel, 8. Samael, 9. Michael, 10. Anael, 11. Raphael, 12. Gabriel.

Angels of the hours of the night: 1. Cassiel, 2. Sachiel, 3. Samael, 4. Michael, 5. Anael, 6. Raphael, 7. Gabriel, 8. Cassiel, 9. Sachiel, 10. Samael, 11. Michael, 12. Anael.

Wednesday - Angels of the hours of the day: 1. Raphael, 2. Gabriel, 3. Cassiel, 4. Sachiel, 5. Samael, 6. Michael, 7. Anasel, 8. Raphael, 9. Gabriel, 10. Cassiel, 11. Sachiel, 12. Samael.

Angels of the hours of the night: 1. Michael, 2. Anael, 3. Raphael, 4. Gabriel, 5. Cassiel, 6. Sachiel, 7. Samael, 8. Michael, 9. Anael, 10. Raphael, 11. Gabriel, 12. Cassiel.

Thursday - Angels of the hours of the day: 1. Sachiel, 2. Samael, 3. Michael, 4. Anael, 5. Raphael, 6. Gabriel, 7. Cassiel, 8. Sachiel, 9. Samael, 10.l Michael, 11. Anael, 12. Raphael

Angels of the hours of the night: 1. Gabriel, 2. Cassiel, 3. Sachiel, 4. Samael, 5. Michael, 6. Anael, 7. Raphael, 8. Gabriel, 9. Cassiel, 10. Sachiel, 11. Samael, 12. Michael.

Friday - Angels of the hours of the day: 1. Anael, 2. Raphael, 3. Gabriel, 4. Cassiel, 5. Sachiel, 6. Samael, 7. Michael, 8. Anael, 9. Raphael, 10. Gabriel, 11. Cassiel, 12. Sachiel.

Angels of the hours of the night: 1. Samael, 2. Michael, 3. Anael, 4. Raphael, 5. Gabriel, 6. Cassiel, 7. Sachiel, 8. Samael, 9. Micael, 10. Anael, 11. Raphael, 12. Gabriel.

Saturday - Angels of the hours of the day: 1. Cassiel, 2. Sachiel, 3. Samael, 4. Michael, 5. Anael, 6. Raphael, 7. Gabriel, 8. Cassiel, 9. Sachiel, 10. Samael, 11. Michael, 12. Anael.

Angels of the hours of the night: 1. Raphael, 2. Gabriel, 3. Cassiel, 4. Sachiel, 5. Samael, 6. Michael, 7. Anael, 8. Raphael, 9. Gabriel, 10. Cassiel, 11. Sachiel, 12. Samael.

But this is to be observed by the way, that the first hour of the day, of every country, and in every season whatsoever, is to be assigned to the sun-rising when he first appeareth arising in the horizon; and the first hour of the night is to be the thirteenth hour, from the first hour of the day; but of these things it is sufficiently spoken.

[The worthy "pupil," or rather student and admirer of the great Cornelius Agrippa, in his introduction to the Magical Elements of peter d'Abano conveys the impression to the reader's mind that the "heptameron" given above was written after the time of Agrippa, as a digest of that great Sage's magical method. Those who are versed in the lives and chronological appearances of the Alchemists are aware that Peter D'Abano flourished some two hundred years earlier than Agrippa, whilst Robert Turner's Compendium of the philosophy of both was "done into English" nearly two centuries later than the period of Agrippa's birth. Though Abano's method is decidedly the same as Agrippa's, the Translator has wisely given the former credit for superior perspicuity of style, hence the above selection of Abano's Heptameron]

Posted by mikki at 12:39 PM | Permalink | Comments (1)

History of the Seventeenth and Eighteenth Centuries - The General Uniformity of Their Opinions - The Celebrated Gilles De Laval and His Infamous Practices.

It would be impossible in a work of this limited nature to cite all the names, much less the opinions, of that numerous class distinguished either as Alchemists, Rosicruicians, Astrologers, or Philosophers, who formed the ranks of Mysticism during the seventeenth and eighteenth centuries. Amongst the most distinguished of these ill-understood classes, were Nostradamus, a celebrated astronomer, and an expert Astrologer; Paracelsus, an excellent Physician and a scholar, who either accidentally, or as the result of research, discovered those truths concerning mineral and animal magnetism which Mesmer subsequently reduced to a system; Van Helmont, a truly prophetic person, but one who cultivated his gifts of Seership by the study and practice of magical arts; Albertus Magnus, Thomas Aquinas, Artephius, Arnold de Villeneuve, Raymond Lulli, Roger Bacon, Nicholas Flammel, George Ripley, and many other practical chemists, who perceived the possibilities of Alchemy, and who distinguished themselves from the thirteenth to the eighteenth centuries in writing on this subject and awakening the terror of the ignorant, and the denunciations of the bigoted.

In the early part of the fifteenth century, the study of Alchemy and the practices of Magic became at once famous and infamous, through the influence of the celebrated Gilles de Laval, a marshal of France, whose wealth, unbridled luxury and shameless debaucheries led him to the practices of magical art, for the sake of administering to the vilest of passions, and the replenishment of his exhausted coffers, drained by his unparalleled extravagance. As this monster in human form supplied to the fiction mongers of later times the original of the famous drama of "Blue Beard," some idea may be formed of the vast notoriety to which his crimes attained.

Neither the historical facts, nor the exaggerated tales which combined to render the name of Marshal de Retz memorable through all time, belong to this record; it is enough to add that the magical practices to which he resorted in aid of his unholy purposes, contributed greatly to deepen the horror with which this art was regarded - especially in an age too ignorant and priest-ridden to distinguish the nature of occult science from its worst abuse.

It was during the fifteenth century that Henry Cornelius Agrippa flourished, an adept in physical science, scholarly attainments, as well as occult art, which made him the honored officer of Kings and Princes, the friend, adviser and Physician of Queens and Princesses, and the Paragon of Magicians, in all ages. It is from a compendium of his occult practices that we are enabled to present our readers in the following section with a complete Arbatel of Magic, or full directions for the performance of those curious rites in which Agrippa and many of his contemporaries claimed to be able to control the legions of Planetary Spirits.

It must be remembered that this distinguished Knight and great Adept was a devout Roman Catholic, hence he employed those sacred names, garments and forms, which belonged to his Church, just in the same manner as the Arabians, Greeks, Chaldeans and Egyptians employed the names and formulae of belief peculiar to their time in their magical rites. Let it be borne in mind, however, that such features of each system are but the exoteric forms in which the esoteric principles are wrapped up. They have no real potency beyond the satisfaction they procure to pious minds, that they are engaged in no ceremonials displeasing to their Gods, or contrary to their forms of worship.

Provided always that the magician is duly prepared by fasting, abstinence, prayer, and contemplation - provided that his magnetism is potent and his will all-powerful - the spirits will obey and answer him, whether he conjures them in the name of Buddha, Osiris, Christ or Mahomet. The true potency resides in the quantity and quality of the Astral fluid, by which the operator furnishes means for the use of the spirits, and the power of the will, by which he compels beings less potent than himself to obey him. With these premises we shall only add, that after a careful study of the occult works of Cornelius Agrippa, we found it wholly impossible to reduce their quaint and involved style to the comprehension of the nineteenth century reader, without infringing upon the integrity of the text. Happily for our purpose, the same idea occurred to a distinguished philosopher said to have been a pupil of the great Agrippa's - one who, with much more perspicuity of style, undertakes to reduce the magical elements of his renowned prototype into much plainer language. As there is not the slightest shadow of difference between the systems of Agrippa and Abano, except in the superior clearness of the latter's style, and as both were translated into English in 1664 by the same scholarly editor, Robert Turner, of London, England, we select Abano's version as the one which cannot fail to prove the most acceptable to our readers.

All the signs, sigils, names of angels, etc., have been faithfully copied with the utmost care.

Posted by mikki at 12:13 PM | Permalink | Comments (1)

Witchcraft - Spirit of Persecution in Christian Churches - Causes of the Unpopularity of Spiritism - Alchemists - The Philosopher's Stone and Elixir Vitae.

The history of Spiritism and Magic recedes from view and becomes dim to the eye of the superficial observer, as the night of ruin and decay deepens into impenetrable gloom, and settles over the splendid Orient and the classic beauty of Greece and Rome.

With the extinction of national life and glory in these once powerful dynasties, the spiritualistic influences they diffused throughout the world seem to wane, and finally vanish from the page of history, becoming only a memory, a tradition, or a sacred myth.

But this absence of metaphysical life from physical history is more apparent than real. Many causes combined to prejudice public opinion against the belief in Spiritism, yet Spiritism stretching forward in one unbroken chain of influence from ancient to modern times, has never ceased to exist, and the changes effected by altered conditions, altered opinions, and the rise and fall of dynasties, have no more succeeded in obliterating spirit manifestations from the page of human destiny, than the overshadowing pall of midnight crushes out the fragrance and bloom of the flowers it effectually conceals.

The early Christian Fathers not only retained their faith in the power and ministry of Angels and Spirits, on earth, but they proved that faith by the works of the Spirit, which they performed as their Master commanded them, and for some centuries after His death they looked with suspicion on those who failed to render this important testimony to their belief in Christianity.

Tertullian, one of the most zealous of the second century converts to Christianity, sternly advised that, "any persons calling themselves Christians, who could not even expel demons, or heal the sick, should be put to death as impostors."

The celebrated Bishops Montanus and Gregory, Origen, St. Martin, Theophilus, and numerous other eminent Christian Fathers, urged that the same tests suggested by Tertullian should be required of professing Christians. They alleged their own willingness to submit to such an ordeal, and report affirms that they gave continual evidence of their ability to sustain their claims.

So long as Greece and Rome maintained an independent nationality, spiritual influences ruled their councils, and interpreted every phase of their history. In China, Thibet, India and amongst the Northern Asiatic nations, Spiritism has never died out, and continues in force, subject only to modifications in the decadence of religious zeal and fervor to this day.

In every land where gregarious man yet resolves himself into national communities, the exceptional gifts of Seers and Prophets have furnished means by which spirit visitants glance athwart the darkened paths of mortality. Spirit voices have resounded in the air. The semblances of the buried dead have glided through the open door, mounted the stair, and flashed upon our sight like glimpses of moonlight breaking through thick banks of clouds. Luminous forms radiant with the glory of the better land; shapes of woe, shipwrecked waifs from the shores of a retributive hereafter, have come and gone, forming a perpetual chain of spiritual revelation, which time and change have never had power to break. The realms of spiritual existence have never been without some witness in human consciousness. Bland materialism or bigoted ecclesiasticism have never had the excuse to say, in any decade of time, "The vision is closed;" "the gates of the eternal city are shut;" "the canon of revelation is ended."

Magic as an art may have been pursued in the middle ages, only at spasmodic intervals, and that under the ban of the church, and the prohibitory frown of the State.

We are not writing the history of Spiritism and Magic, otherwise we could assign reasons in abundance for this decadence in the faith of old; a few suggestions, however, we feel compelled to make in this direction, and commence by claiming that the brand of reprobation first launched against the name and fame of Spiritism was cast by the hands of Christian Ecclesiastics.

By internal luxury and external pride, the aristocratic rulers of the Christian churches in the sixth and seventh centuries succeeded in driving spirit influence from their midst, and finding themselves deprived of spiritual gifts, and rebuked by the sight of laymen performing those apostolic works required of them in proof of their faith, they resolved in solemn council that henceforth it should be unlawful for any layman to attempt the rites of exorcism, or the cure of disease, by the laying on of hands. PUblic opinion once impelled in this direction soon gained force by momentum.

In Great Britain the ignorant and prejudiced missionaries who were sent to convert the poor natives to Christianity, commenced their work by leveling their bitterest diatribes against the prevailing worship of Druidisim.

The ancient rites of the Druids consisted of solar and sex worship interblended. The heaps of stones sometimes piled in single cairns, sometimes arranged in circles, but above all, these gigantic rings formed of upright unhewn stones, with others horizontally laid across them, were all symbolical of the ancient faith of the Sun worshipper, blending with those emblems significant of the Eastern Phallus and Yoni. The upright unhewn pillars of Lithoi were Phallic emblems, the horizontal slabs formed the mystic Gate or Tau, both important symbols of Phallic worship. Other Druidical altars formed of stones there were, which, either under the subtle influences communicated to them by powerful Priests and Priestesses, or from another peculiar virtue in the stone itself, when balanced one mass on another, could be caused to rock and thus give responses to inquiring worshipers, just as the modern Spiritists obtain communications through the movements of inanimate bodies.

The curious investigator of Druidical remains and ancient faiths will find abundant evidence to show that these "Cromlechs" or rocking stones were nothing less than oracular tables used by the Priestly orders to obtain responses from the invisible world.

The nature of these weird rites was known to the ancient Britons, and when they became converts to Christianity, the Prophetic powers of the Priests and Priestesses, connected, as they were, with dreadful sacrificial offerings, in which the sacred human form was not always exempt, left such impressions of mystery and awe upon their untaught minds, that it was not difficult for their Christian Teachers to convince them that this powerful Priesthood wrought their marvels and obtain responses through the devils whom they propitiated with human sacrifices.

Thus the early Christians in Great Britain grew up with an instinctive horror of Spiritualistic rites, and never failed to connect them with the influence of evil spirits and Satanic worship.

In Continental Europe whenever spiritual gifts were manifested in the Convents or Monasteries, they were deemed evidences of the special favor of God, and signs of extraordinary sanctity. The individuals thus highly favored were canonized after death as saints, and vast revenues accrued to the shrines, which enclosed their ashes, from the miracles they were assumed to work.

That the lives of the saints, and holy ascetics of the Christian Monasteries should be full of spiritual works, was naturally to be expected. The conditions for the unfoldment of latent spiritual powers were as rigidly enforced in monastic rule as they were voluntarily endured by Hindoo Fakeers. The severe discipline, numerous fasts, vigils, and penances of these gloomy recluses, produced the same physiological and psychological changes which have been indicated as resulting from Hindoo and Egyptian methods of Initiation. By the same law, the fires of persecution and continual prospects of martyrdom only served to quicken the zeal and stimulate the devotion of the early Christians, until they actually attained to those degrees of exalted insensibility to pain, that mark even now the self-inflicted mutilations of Eastern Ecstatics.

The rack and the thumb-screw, the convent and the monastery, each produced their legitimate fruits in legions of wonder-working saints and inspired martyrs, and these sufficed to supply the Christian church with all the spiritism it was either safe or politic to encourage.

As it became the interest of the Christianity Hierarchy to attribute all marvels wrought in Monastic Institutions to the special favor of God, and the incomparable sanctity of Catholic devotees, so it was also necessary to reserve such vast auxiliaries to Clerical power within clerical boundaries, and hence, all who presumed to manifest miraculous powers outside the privileged pale of the church and its dependencies, were at once branded with the odious charge of witchcraft, necromancy and black magic.

The more vague these charges were, and the more difficult of definition, the more they struck terror into the mind of an ignorant populace, until it was deemed the highest act of piety on the part of laymen to accuse, and churchmen to destroy, every hapless creature whom the superstition of the time, or the possession of actual spiritual endowments, furnished excuses to brand with the fearful charge of witchcraft.

It must be remembered that whilst the power of life and death was vested in the hands of civil governments, the power of conferring eternal life or eternal torments, was claimed by the Ecclesiastical Hierarchy of the middle ages.

The Church, usurping the name and authority of Christ, claimed not only to be god's vicegerent on earth, and to hold the keys to the kingdom, but to be the very porter and door-keeper of heaven, peddling out passports and selling seats for the divine amphitheatres of eternity, to those who could pay best, or confer the richest benefits on its luxurious orders.

If Spiritual gifts had passed away from such a Church, if its well-fed, pampered and ambitious disciples could no longer perform the works enjoined on them by the houseless and wandering Nazarene, was not that sufficient reason why no one else should presume to do more than themselves? - that is no one outside of ecclesiastical dependencies - for it was as much the policy of such a Church to encourage the prestige of miraculous gifts within the limits of its own holy "ring" as it was to burn, crush, torture, hang, drown, and slay generally, all who made profession of the same stupendous powers, outside their special jurisdiction.

Every layman who could perform the works which Christian ecclesiastics ought to have done, was a living rebuke to them for their lack of faith, and so there was but one remedy, and that the all potential one of death. Thus perished to the number of nine thousand, the brave and devoted Stedinger, a section of the Frieslanders, who fired with the love of freedom, protested against the insolent autocracy of the church, and so under letter of authority from the Pope and their Catholic Majesties of Germany, they were exterminated root and branch. Thus died the noble Waldenses, a sect of early Protestants, whose death warrant was sealed for the same cause and by the same murderous hands.

Thus, in the fourteenth century perished miserably, fifty-nine of the celebrated military knights of the Holy Temple with their brave and noble Commanders Jaques de Molay and Guy of Normandy, all roasted alive before slow fires by Christian Priests, and that under the accusation of excelling in those very arts for which the model man of the Christian Bible, the great law-giver of the Jews - Moses - has proved himself to be so accomplished an adept, namely, magic. According to the most authentic records of the times, and from transcripts of the very trials themselves, we learn that between the twelfth and eighteenth centuries, thus perished amidst tortures too shocking for recital, and under circumstances that curdle the blood to remember, over 200,000 persons of both sexes and all ages, and that in Continental Europe alone! These murders were perpetrated by roasting alive, hanging, burning, slaying and crushing. They included the destruction of the pure, pious, self-devoted and Angel-led Joan of Arc, the Savior of her country, and the ungrateful monsters who publicly burned her, and all thus perished, either being totally guiltless of any crime, or charged only with the possession of those spiritual gifts which the founder of Christianity demanded as the evidence of Christian faith.

In all lands but those dominated by Christianity, Spiritism has not only prevailed, but it still exists; has been, and is openly taught as an art, engrafted on the services of religion and cultured as a science. Under Christian rule alone have its hapless votaries' powers been crushed out by torture, or silenced by death; and thus it is that so strange and sudden a decadence appears on the page of history to have fallen upon the once popular and universal methods of intercourse which prevailed between spirits and mortals in the early ages. The attitude of the Christian Ministry towards the spiritual side of man's nature has been that of unceasing hostility and presumptuous denunciation; can we wonder then, that a final eclipse of faith has fallen upon the people thus materialized by the very power to whom they have entrusted the charge of their spiritual relations, or that the soul of Christian humanity has become secularized, and its spiritual functions dwarfed almost to annihilation by such a process of training?

To gather up the scattered fragments of spiritual life and phenomena which have burst forth like pent-up fires from every hamlet, city, or nation, of civilization, during the bitter clerical proscriptions of the middle ages, would be impossible in a book of this character. Nothing less than a consecutive and all-embracing history could do justice to so vast a theme; our part, therefore, must now be limited to a few brief notices, and for this purpose we select five classes of representative Spiritists, who figured most prominently during the middle ages, and connected the first or ancient era of spiritual history with the present time.

The three first of these are the Alchemists, Rosicrucians, and Mesmerizers; a noble triad of scholarly men, who, inspired with the belief that spiritual powers and forces must be based upon scientific laws, endeavored to discover and practicalize these, by occult researches into nature, and the revival of magical rites and ceremonials.

The two remaining classes included all those unfortunates branded with the crime of witchcraft, and unquestionably in many instances endowed with true prophetic powers, and finally the Modern Spiritualists.

Of the Alchemists, as a class, we have but little now to say. Although they professed to be engaged in seeking that mysterious stone, which would enable them to transmute base metals into gold, and by expressing the virtues of certain drugs and herbs compound an elixir which should prolong life indefinitely, it is well known to modern scholars that the prestige of these pursuits was designed in many instances to conceal a more occult and spiritual idea. Alchemy owed its introduction into Europe to the to the Arabians, amongst whom Alfarabi and Avicenna were the most celebrated.

These men were no idle pretenders to the Hermetic philosophy. They were both instructed Physicians, wise Magnetists, and profound Psychologists. Some of their cures effected by the laying on of hands and inimitable performances on the lute and other instruments of music, proved them to be adepts, if not in magical art, at least in the powers of magnetism and psychology. The first Alchemist of any repute, whose writings are preserved, was Geber, supposed to have been an Arabian, but historically proved to have been a German. This philosopher claimed that Alchemy was first practices by Noah, and transmitted to his son Shem, from whom the derivation of the word Alchemy was traces. He proved that which the Jesuit Father Martini and Lenglet du Fresnoi, in their several histories of the Hermetic philosophy, have clearly shown, namely; that Alchemy was believed in, and its principles attempted, if not successfully practiced, in most early periods of time. The Chinese taught of its possibility more than two thousand years before the birth of Christ, and many learned Alchemists claimed both Abraham and Moses as brothers of their craft.

The facts were, that the bitter persecutions heaped upon all dissenters from the stereotyped doctrines of Christianity, as enunciated by the Roman Catholic Hierarchy, compelled the concealment of heretical opinions beneath some external form of science, whose semblance could give no offense to the ruling powers.

The Arabian Alchemists and their philosophic successors - the German Rosicrucians - were all waifs drifted off from the great ocean of natural Theosophy, whose source was to be found in the East, and whose origin dates back to the foundations of Sabaism and Ancient Masonry, in Chaldea, India and Egypt.

These men were essentially the "Fire Philosophers" of the middle ages, and their doctrines and practices were derived from a profound study of the truths discoverable only in the powers of nature.

They assumed that matter was resolvable back into two, three, or at most, four primordial conditions. That by various combinations of these original elements all the varieties of material form and substance were produced, hence gold (in these philosophers' opinion) was but a result of the highest combination of elements, and the most perfect experiments of nature.

If them, they argued, they could reduce matter back to its primordial states and then recombine, leaving out the subsidence or flux, and preserving only the finer particles, they could make gold at will, and that form the very same substances that produced iron, lead, and all the baser metals, which were really gold in embryonic condition.

To find the great factor by whose universal agency these natural transmutations proceeded in the bowels of the earth, they had only to resort to the Rosicrucian theory of latent, divine, invisible fire, permeating every portion of matter, theories of which we have written in former sections. Time, experience, and deep study discovered to many ancient philosophers a resemblance between the virtues which proceeded from certain stones, crystals, minerals, drugs, herbs, and plants; astral, solar and lunar influences and the touch of the human hand, or even the contact of any object which had been worn by human beings.

These, together with the mysterious powers of the loadstone, and the universal correspondence which the realms of nature and the sidereal heavens disclosed, convinced these fire philosophers that the great hidden virtue, the universal motor of being, was this all-pervading latent fire, or that which we call magnetism in the earth and minerals; attraction and repulsion in the loadstone; electricity in the clouds and plants, and sparks evolved from batteries; life in animated bodies; and force throughout the Universe of moving forms. In recondite treatises elaborating the ideas which we have thus briefly summed up, the ancient Fire Worshipers, Mediavel Alchemists and Rosicrucians, dilated on the Universal Force of being, as the "Philosopher's Stone," which applied to chemical lore could make and unmake worlds - dissolve all bodies, and recombine them in whatever proportions the accomplished chemist desired, or if expressed into juices and mixed in such degrees as would preserve the largest amount of this force in a liquid form, it would be the "Elixir Vitae" of which those who partook, drinking in the true element of life, might prolong it at will, or if supplied with a sufficient quantity from time to time, live forever!

Had Albertus Magnus, Thomas Aquinas, Geber, Artephius, Friar Roger Bacon, and other great and truly learned students of these occult ideas, once beheld a Voltaic pile reducing huge bars of metal into a few particles of ash in a single lash, could they have seen similar lightning sparks passing through invisible airs, crystallizing them into drops of water, or acting upon water, solidifying it into hard crystals - could they have witnessed processes now so simple then so stupendously magical, and beheld as the only visible agent of these wonderful transmutations, nothing but a flash of lightning, who can question that their faith in the philosopher's stone would have been sealed into certainty, and that they would have joined in the choral cry "Eureka! The grand Hermetic secret is revealed!"

Again, had these Adepts beheld, as the author has, a frail, wasted, dying creature, extending its emaciated frame on the couch over which the shadows of impending death were falling fast, and watched, as the author has, a simple, untaught countryman waving his rough warm hands over the helpless sufferer, until, without an atom of visible matter used, a single particle of sensuous cause discoverable, the color returned to the wan cheek, light to the glazing eye, the crimson glow of life to the pallid lip, and strength to the wasted form, until upspringing from the couch of death and agony, the sufferer becomes a man again quite restored to life, strength, and health, would not the watching Sages have pertinently asked, "Do you now question the potency of the Elixir Vitae, or doubt that under its influence the mortal might become immortal and live forever?"

With every day's experience in marvels of transformation, transmutation and chemical change wrought by the all-potential magician Electricity, with an equal opportunity for experience to those who dare avail themselves of it, of the no less marvelous potency of vital magnetism, as a restorative of health, a healer of disease, nay a very Messiah who can restore the entranced and semi-dead to life again, who can question that the Alchemists of old were Prophets of the new? and that their labors, veiled mysticism, and occult symbolism, only hovered on the threshold of those sublime truths, which Mesmer and Franklin have since demonstrated, and that even now, modern science is applying the philosopher's stone to every act of simple electrotyping, and modern magnetizers are administering draughts of the Elixir Vitae with eery wave of their life-bringing hands.

It boots not now to rehearse the names and exploits of the many wise and patient scholars, whose heretical beliefs were necessarily hidden under the jargon of alchemical discourses, and pretended researches into physical science. The Alchemists started upon metaphysical propositions, and arguing from the original sacredness of fire, the Deific principle hidden away under every atom of matter, they proceeded to physical experiments, in order to utilize this divine fire, and obtain a perfect command over all the elements of nature.

They discovered in the course of their varied wanderings, from the visible to the invisible, many useful chemical combinations. Roger Bacon, for example, eliminated many profound truths in Astronomy, and improved upon, if he did not actually invent the telescope, burning-glasses and gunpowder. Arnold de Villeneuve, Raymond Lulli, Albertus Magnus, Thomas Aquinas, and many others more or less renowned, preserving faith in the wonders of chemistry, added constantly to the sum of human knowledge in this direction, besides advancing step after step into those realms of power and achievement which enabled Swedenborg, Mesmer, Franklin, Galvani, Volta, and even the scoffing Faraday, to found upon the experiments of unknown and despised builders, those triumphant galleries and corridors of mesmeric, magnetic and electrical science, of which the Ancient Alchemists and Rosicrucians laid the foundation stones.

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Elementary and Planetary Spirits, or Sub-Mundane and Super-Mundane Spiritism - The Jewish Cabala - Schedim - The Intermediary Spirits - Their Four Orders.

In entering upon the third and concluding portion of this volume, it becomes necessary that we should explain to our readers what were the opinions cherished by the mystics of all ages, concerning the existence and influence upon earth of other than human spirits.

Ancient Theosophy in every land taught the existence of Spirits, both higher and lower than those of earth's inhabitants.

The Jewish Cabala, which, as we have before alleged, contain the sum of the opinions derived from Persia and Chaldea, and in all probability, from still older lands, teaches that besides the Angels and Archangels, who include many celestial orders, there are between men and the lowest condition of fallen or evil angels intermediary Spirits termed Schedim, who live in the elements, and were divided into four orders corresponding to Fire, Air, Earth and Water.

The first class belonged to the Fire, and in German Theosophy were termed "Salamanders." They were supposed to be wise, powerful and prophetic, partaking very nearly of the angelic nature, yet not sufficiently advanced in the scale of being, to become immortal. It was deemed that they knew many of the secrets of nature, and to those toward whom they were beneficently inclined, they would impart their knowledge freely. They were sometimes said to be fierce and even terrible in their wrath, and hence were as much dreaded as courted by the ancient Magians. The second class were spirits who partook of the fiery quality of the first order, but were more properly spirits of the air. The Scandinavian and Teutonic traditions simply define them as spirits of the earth, but give them a wide range of class and function, and represent them generally as dangerous and very capricious.

It is in this order that mediaeval Theosophists ranged the sweetest and most popular of all the Elementaries, those of whom so many poets have sung, and traditions celebrated - the Elves or Fairies - those moonlight loving Sprites whose tiny feet leave their imprint on the green sward in magic rings - those impersonated blossoms of the earth and air, on whose fantastic and half mythical existence so many thousands of epics have been founded, so many charming legends written. For ages these fascinating spirits have served as the inspiration of the musician's sweetest strains, the sculptor's fairest ideals, and the painter's chef-d'oeuvres. Even the royal mind of Shakespeare stooped to revel amidst the flowers and bloom, the merry Puck-like tricks and pretty vagaries of these moonlight haunting phantoms, and the world of poetry and imaginative literature will miss a rare streak of sunshine from the dreary paths of dry matter-of-fact narrative, when plain common sense shall begin to realize the duty of extinguishing "the idle superstition" of Fairy love.

Besides these charming "little people," whole nations of half-aerial, half-earthly beings, of a kindred character, have been ranked in the third class of Elementaries, especially by the Scots, North Britons and Scandinavians. Such are the Trolls, Nixies and Brownies, to say nothing of the Pigmies, who inhabit the lowest parts of the earth; also the Gnomes and Kobolds, a good-natured but very low type of being who are said to dwell in mines, caverns, crypts where hidden treasures abound, and places where metals are hid. These dwarfish being were always represented as kindly-disposed toward humanity, and especially prompt to aid miners and other treasure-seekers in discovering the object of their search. Sometimes they were malign, and strove to hinder rather than assist humanity, guarding their earthy treasures with jealous care, and using mysterious arts to baffle the seekers for buried wealth; but, as a general rule, all miners who were not too strong-minded to reject the idea of such spirits, unite in declaring that these sub-mundane dwarfs actually exist; that the workmen often encounter them, and that many of them have been guided by their friendly lights, or directed by the sounds of their invisible hammers to the best mineral "leads." The author is in possession of a vast mass of testimony on this subject, some collected from experiences in Hungarian, Bohemian and Cornish mines, in which he has himself partaken; others gathered from reliable sources, containing narratives of the many kind acts of warning against danger, and guidance for good, miners have received from these subterranean Elementaries.

There are several still lower classes of impish beings, who correspond to various species of animals and reptiles, and these, though possessing hardly any traits of intelligence - except such as are peculiar to the creatures of whom they are the spiritual types - for the most part delight in mischief, and are ready when summoned to aid human beings, as low in the scale as themselves, in working ill to others.

In the ghastly records of mediaeval witchcraft, this class of Elementaries were known as Vampires, Incubi and Succubi.

They were supposed to parasite on the bodies of the Witches whom they served, acting as their "Imps or Familiars," in return for the nourishment afforded them, and the caresses they received. There can be no doubt that the most absurd and wild exaggerations have arisen, concerning the supposed communion between Demons, and poor, degraded mortals, whose ignorance, helplessness and perhaps the involuntary exercise of these occult powers, which often manifest themselves in low types of humanity,l have rendered them obnoxious to the charge of witchcraft.

To accept the literal truth, of all the revolting tales of such demonic intercourse, would be a libel upon human nature, but to deny that strong and irresistible sympathies exist between the visible and invisible realms, united alike the spirits of the lower as well as the higher orders of being with man, would be to accept the truth so flattering to pious egotism, of angelic ministry, and blind our eyes to that unpleasing correlative, which binds up man with the lower grades of being, and thus combines the whole scale in one interblended chain of harmonic dependency.

As it is above, so it is below - on earth as in the skies. The Universe is an endless chain of worlds in which spiritual spheres above, and semi-spiritual spheres below, stretch away from the lowest tones of being to the highest, in which embryonic life is swarming upwards to manhood, as man himself aspires to spiritual existence beyond. In this wonderful Oratorio of Creation, every keynote struck by man finds an echo in the cavernous depths below, and awakens vibratory harmonies in the corridors of heaven above.

Spirits and angels are attracted to the necessities of humanity; elementaries reach up to sustain themselves by man's superior endowments. If on the other hand he descends by the indulgence of animal passions, or sensual tendencies, to the lower realms of being, can it be questioned that the creatures who derive influence and influx from man, should be ready to respond to him in those particular directions, to which their own instincts and impulses point? The only questions that can legitimately arise in this connection are these: Do such beings as Elementaries exist at all? and can they communicate and hold intercourse with man? If the reiterated assertions of Sages, Seers, Prophets, and Philosophers, in the antique and Middle ages, be worth acceptance as testimony - if the experience of modern Mystics and Seers, whose prejudices do not interfere to prevent their reception of any form of truth, deserve credit, then do these Elementaries exist - swarm through all departments of nature, manifest their presence, and become the willing subjects of human beings when the conditions for intercourse are open to them. The gradations of elementary existence extend, as we have before intimated, down to the very lowest depths. There are beings whose rude embryonic life corresponds to the lowest species of plants, earth, stones, metals and minerals.

There are also two classes of watery spirits, namely; those who inhabit marshy lands, stagnant pools, ditches, and still water; and another of a higher type who govern rivers, fountains, seas, ocean depths, and all kinds of running waters. These were anciently called "tritons, Mermaids, Mermen, and Undines." The Earthly and Watery Elementaries were assumed by the Cabala to be governed by a powerful Chief termed Asmodi. They were taught of in all lands and in all times and though different nations assign to them varieties of names, and functions as numerous as the varieties of matter, there is in all the legendary accounts rendered of them, a generic similitude, which leaves no doubt that one basic idea prevails through all.

As the Author emphatically renders in his testimony of belief to the existence of an intermediary class of beings, termed with great propriety Elementaries, we shall drop the tone of traditionary description, and enter upon that more suited to convey an idea of actual realities.

The Elementaries are neither wholly spiritual, nor entirely material in substance. The corporeity of their bodies is too dense to inhabit the spirit spheres, or consort with purely spiritual existences, yet not sufficiently palpable to become visible to material eyes, or the external senses of man. They inhabit strata of atmospheres infinitely more sublimated than gases, yet far less refined than pure Astral light. They correspond in the infinitude of their states and functions to every particle of matter that exists, from the most solid crystal to the most rarefied gas. We claim in short, that for every material body, animate or inanimate, organized or inorganic, there is a correspondential realm of spiritual existence 0 a counterpart in every stage of being. The disembodied Souls of men are the counterparts to man himself - the Elementaries to the world of matter, including the animal, vegetable and mineral kingdoms. The two highest classes of these beings, possess a fine ethereal sensitive spirit, yet not one whose organization is sufficiently perfected to become self-conscious, after the span of their earthly lives terminates, hence they are not, strictly speaking, immortal. The same remarks apply in a measure to the two lower classes, although their vital or animating principle is inferior to the "Sylphs and Salamanders"; in fact, they are little more than animal, vegetable and mineral existences, with strong and powerful instincts in the special realms of nature to which they belong, but incapable of reason, reflection or self-knowledge. From the highest to the lowest these beings are aware of the existence of man; they honor and even reverence him as a God, and are drawn by a mysterious instinct to desire contact and association with him. The highest orders understand the nature of continued existence, passionately long for it, intuitively hope for it in some distant realms of being, and closely connect the idea of immortality with man, hence their yearning for intercourse with him, and their general desire to serve and oblige him. There seems to be a descending scale of moral as well as mental and physical inferiority amongst these intermediary existences, for the finer purer and more kindly traits of character diminish, and at last utterly merge into ferocity, mischief and soulless animation, as we descend through the various grades of Elementary life.

These beings are all embryotic and rudimentary, but whilst the highest grades obviously prophesy of man - modeling after him, though lacking his completeness, and always deficient in some part, organ, or function - the lower we descend the more rudimental becomes each type. It would be difficult to convey an idea of the localities occupied by this wonderful realm of existence, to those Scientists who are accustomed to divide the world of matter into solids, fluids, gases, ether, and perhaps the still finer element so vaguely termed "Electricity"; but supposing we were to add to these subdivisions one hundred, then one thousand more, and then multiply that number by the largest sum in mathematics, we might conclude by affirming, that Science had still failed to find the two extremes of solidity and rarefaction any more than the largest telescope and the most powerful microscope now in existence, have traced the finalities of this infinitely large, and the infinitely little, or the gold-beater with all the tenuity of his finest work has arrived at the last point of divisibility in the atom.

Permeating all space, interpenetrating even man's dense world of solids, fluids, and gases, is a realm whose ethereal sublimations, the explorations of science have never yet mastered. Vitalizing this material world of ours as the Soul animates the body, this substantial yet invisible spiritual kingdom sustains all the countless generations of human souls, that have been liberated by death from the encasements of mortal structure. Between this realm of pure Astral light, with all its fright of living spirits, clothed in bodies of the same imperishable element, is a still denser realm, neither as gross as the earth's atmosphere, nor as sublimated as the spirit land, and yet it partakes of the quality and essence of both, for between the rarefactions of the one, and the density of the other, float those strata of element which form the world of the embryotic beings of whom we have been writing.

Away up beyond the sunny paths cleft by the wing of the soaring eagle; deep down amidst the cities of perl and kingdoms of coral that pave the ocean floor; burrowing in the unexploded depths of the cavernous rocks where mile upon mile of mountain limestone and crystalline granite combine to form the overarching roof of the fire king's castle; in all, through all, everywhere, in every unit of space, there roll the waves, and float the winds of the country inhabited by the Elementaries, so that could the eyes of mortality be opened as were those of the Jewish boy of old, in response to the prayer of Elisha, they would gaze upon oceans and seas of living creatures, finer than the Infusoria, larger than the fabled giants - each in his place, in his town, city, nation, divided off into his peculiar realm, inhabiting each his special portion of the kingdom to which he belongs, the whole constituting the realm of the Elementaries.

These creatures cannot ordinarily see mortals, any more than they can in turn be seen. Some amongst them, endowed with finer instincts than others, can peer into the rifts and rents of matter, and looking through, behold the God-like world of humanity, just as prophetic clear-eyed men can - at special moments of lucidity - gaze upon spirit land. Also they can be invoked, much after the fashion that mortals employ in summoning human spirits. Magicians - especially those who have prepared themselves for the control of spirits - can summon the Elementaries and cause them to appear as readily as human spirits. The powers of the Elementaries are limited to the peculiar departments of nature to which they belong. The beings who inhabit woods, forests, and rural scenes, attach themselves to huntsmen, charcoal burners, and others similarly employed.

Miners, fishermen, sailors, florists, metallurgists, all individuals who find their spheres of labor, in special departments of nature, are surrounded by Elementary Spirits of a correspondential character. Persons of peculiar temperament too, attract different grades of Elementaries, and thus, some are specially attractive to spirits of the fire, others to the aerial, earthly, or watery spirits, just as the idiosyncrasies of their organisms dispose them. It may be asked, how these beings are attracted to mortals, if there is no sensuous perception between the two worlds. Again we are at a loss to find analogies by which to explain to an age, totally insensible to metaphysical laws, the intense and irresistable sympathies which bind up the different objects in nature, prevailing between man and all lower as well as higher existences, diffusing a kind of blind consciousness even through the lowest classes of inorganic matter. How tenderly does the blossom turn to the light. How will the atoms of matter seek their chemical affinities, exhibiting even their preferences, dropping one class of metal, and rushing to another as soon as their favorite approaches!

Who instructs the sea-gull of the impending storm? Who apprizes the terrified animals and fluttering birds, that an earthquake is at hand, and what kind hand closes up the cups of the flowers when the last sunbeam has disappeared, or warns them to open their shining petals to its return? Consider above all, the nameless and indescribable realm of antipathies and attractions, between which our whole system of society and companionship oscillates, and then we may begin to comprehend how the half spiritual, half corporeal creatures of the elements apprehend the presence of man; are drawn to the kindred natures, or repelled from antagonistic ones; revel in the atmosphere of special temperaments, and are driven off from others, as men shrink from contact with uncongenial companions. in the higher teachings of wise spirits, we learn that these Elementaries are born, and die, marry, propagate their species and rear their young, even as mortals do. As they die out of earth they are born into some other spheres, alternating between spirit spheres and earths, until they arrive at that state of perfect self-consciousness which antedates their birth into those fully completed organisms capable of maintaining an immortal existence. Many of the higher orders of Elementaries attracted in the first instance by sympathy, have become the tutelary spirits of certain distinguished families, and continue their protective care for succeeding generations. This is the origin of what has so generally been deemed an idle superstition - like the "Banshee" of Ireland, the vision of an armed knight, a weeping woman, a white spectre, the unlooked for appearance of white pigeons, lambs, or other unaccountable apparitions, preceding death, sickness, or calamity, the traditions of which have been handed down through all time, although it has become the fashion to sneer the actualities out of orthodox acceptance.

The Red Indians of North America are especially distinguished for guardianship of this character.

Before entering upon the duties of leadership to their tribes, their young men retire into the wilderness to fast and pray. For the space of nine days the bravest and best of these wild races have been accustomed thus to await in solemn preparation, the visits of their tutelary spirits, and the direction of their future path in life. The author has conversed with many of the ancient men of these Indian tribes, and they have invariably confirmed the report which all tradition alleges namely; that the spirits who appear to the young men during, or after the probationary days of their long fast, are seldom human, but though they communicate after the fashion of human speech, or else infuse thoughts into the mind by the process of inspiration, their forms are generally those of birds, beast, or some member of the lower kingdoms. During several of their ceremonial rites at which the author has been present, their "Jokassids" or Prophets have succeeded in summoning around them powerful spirits who could play instruments, shake their lodges, beat drums, and create the wildest clamor of unearthly voices; and in all such scenes the spiritual performers were scarcely ever seen by clairvoyants, or known by mediums, to wear a human form. They were often wise in counsel, always prophetic, and very mighty - good to their prophets, subtle in knowledge of healing, and always faithful to those whom they chose to protect, but still these children of the forest see them, hear their voices, and hold inspirational communion with them, not as with spirits of their friends and kindred, whom they also profess to see and converse with, but as tutelary spirits --"spirits of nature"--or as we prefer to call them, Elementaries.

Another marked and distinctive sphere in which these Elementaries have played their part, has been in the scenes of mingled ignorance, superstition and spiritual afflatus, termed "Obsession."

During some of those periods of moral and mental epidemic in which vast waves of Astral fluid swept over certain districts, kindling up into abnormal prominence the latent powers of mediumistic persons, and by sympathetic contagion communicating their influence to whole communities, the Elementaries, like the spirits of Earth, have found themselves brought into direct and open rapport with human beings.

Conditions already prepared broke down the barriers between the three worlds.

The Elementaries, Mortals, and Spirits, steeped in cyclones of Astral light, blowing over the Earth just as storms, tempests, and contagious airs traverse its surface, have become at times so curiously interblended, that they could neither one nor the other resist the attractions that involved them. These were the periods marked as the eras of witchcraft, ecstasy, great religious revivals, or moral revolutions. As the aim of the Elementaries is ever to tend upwards towards man, so that of man gravitates to the spirit world, and aspires to the companionship of Gods and Angels.

In these great seasons of mental unfoldment and spiritual trial, kindred natures attract each other, and dissimilar ones are violently repelled; yet out of the frenzy of these stupendous mental epidemics the races emerge, disciplined, and informed of many of the most occult mysteries of being that would otherwise remain profound secrets, and utterly unknown.

In the early periods of the celebrated New England Witchcraft, the afflicted children first attacked, manifested the most marked tendency to imitate the actions of animals, crawling around the walls and cornices of houses, climbing like squirrels up high trees, barking, crying and mimicking the voices of animals, with a fidelity as shocking as it was unaccountable.

Similar tendencies to imitate animals and mimic their actions have marked many other great popular outbreaks of spiritual contagion. In Mora, Sweden, and Scotland, during the seventeenth century; at Morzine, during the nineteenth, these same perplexing features occurred in the tremendous fever of obsession that spread over whole districts, causing many of the unhappy victims to conduct themselves more like animals than human beings, during their paroxysms. Many of the features of Fetichism and Vaudooism, partake of these dark characteristics, and though the author is of opinion - founded upon deep study of the facts - that the majority of the demonstrations produced in Europe and America during the great dispensation termed "Modern Spiritualism," are produced by human spirits, though the maximum of all testimony inclines to prove that the spirits of humanity are the nearest to mortals, the most ready to serve and influence, and the most efficient to control, in fact that, wherever intelligence is rendered, it is strictly human, and implies human spiritual agency, still there are some features of mediumship, especially amongst those persons known as physical force mediums, which long since should have awakened the attention of philosophical Spiritualists to the fact, that there were influences kindred only with animal natures at work somewhere, and unless the agency of certain classes of Elementary spirits was admitted into the category of occasional control, humanity has at times assumed darker shades than we should be willing to assign to it. Unfortunately in discussing these subjects, there are many barriers to the attainment of truth on this subject. Courtesy and compassion alike protest against pointing to illustrations in our own time, whilst prejudice and ignorance intervene to stifle enquiry respecting phenomena which a long lapse of time, has left us free to investigate.

The Judges whose ignorance and superstition disgraced the Witchcraft trials of the sixteenth and seventeenth centuries, found a solvent for all occult or even suspicious circumstances, in the control of "Satan and his Imps." The modern Spirtualists with few exceptions, are equally stubborn in attributing everything that transpires in Spiritualistic circles, even to the willful and cunningly contrived preparations for deception on the part of pretended Media, to the influence of disembodied human spirits, good, bad, or indifferent; but the author's own experience, confirmed by the assurances of wise-teaching spirits, impels him to assert that the tendencies to exhibit animal proclivities, whether mental, passional, or phenomenal, are most generally produced by Elementaries.

The rapport with this realm of being is generally due to certain proclivities in the individual, or when whole communities are affected, the cause proceeds from revolutionary movements, in the realms of Astral fluid; these contingently affect the Elementaries, who in combination with low developed spirits of humanity, avail themselves of magnetic epidemics to obsess susceptible individuals, and sympathetically affect communities.

From afflictions of this character, the only successful method of exorcism is through the magnetic passes of strong, healthful, and well-disposed magnetizers.

Although as we have before stated, the means of summoning Elementaries are similar to those employed in the evocation of spirits, the aims for which their services are solicited entirely determine the class of respondents. Whether the spirits invoked become visible or not, the presence is surely there. The call is always heard and obeyed. Man rules potentially over all lower existences than himself; but woe to him, who by seeking aid, counsel or assistance from lower grades of being, binds himself to them; henceforth he may rest assured they will become his parasites and associates, and as their instincts - like those of the animal kingdom - are strong in the particular direction of their nature, they are powerful to disturb, annoy, prompt to evil, and avail themselves of the contact induced by man's invitation to drag him down to their own level.

The legendary idea of evil compact between man and the "Adversary," is not wholly mythical. Every wrongdoer signs that compact with spirits who have sympathy with his evil actions.

Many and many a hapless soul which has "shuffled off the mortal coil," finds to his cost that his evil deeds on earth have been performed in obedience to evil promptings, and that when he deemed he was procuring gratification to himself alone by the indulgence of his passions, he was actually doing the bidding of Elementaries, and undeveloped human Souls, who by virtue of his subjection to their will, or by reasons of obligations conferred upon him, now become his rulers, and enact in reality the fabled myth of Satanic compacts and Satanic possessions.

Except for the purpose of scientific investigation, or with a view of strengthening ourselves against the silent and mysterious promptings to evil that beset us on every side, we warn mere curiosity seekers, or persons ambitions to attach the legions of an unknown world to their service, against any attempts to seek communion with Elementary spirits, or beings of any grade lower than man.

Bring below mortality can grant nothing that mortality ought to ask. They can only serve man in some embryonic department of nature, and man must stoop to their state before they can thus reach him.

The author has in vision, and guided by spirit friends and radiant Planetary Angels, visited many spheres of these Elementary races. He has seen them in every stage of degradation and progression, some almost ready to burst the chrysolitic shell of their caterpillar condition, and emerge into the spiritual realm, from which they would be attracted back to matter, and be born as men. Others, scarcely conscious of any higher existence than their own, rudimentary beings who would have to undergo ages of progressive transition ere they could attain the coveted boon of immortality.

In some of these embryonic spheres, the dwellers, conscious of their superior existence and potential influence of man, and informed by their quick intuitions of the approach of spiritual visitants, made great preparations for their reception, and offered oblations and homage to them, after the fashion of deific worship. It will be asked why we allude to experiences so recondite ad from which we would warn others back, as we would guard them from the unrest which attends too wide a perception of the mysteries of nature. We answer, knowledge is only good for us when we can apply it judiciously. Those who investigate for the sake of science, or with a view of enlarging the narrow boundaries of man's egotistical opinions, may venture much farther into the realms of the unknown, than mere curiosity seekers, or persons who desire to apply the secrets of being to selfish purposes. It may be as well also for many to remember that he had his planet are not the all of being, and that besides the revelations included in the stupendous outpouring called "Modern Spiritualism," there are many problems yet to be solved in human life and planetary existence, which "Spiritualism" does not cover, nor ignorance and prejudice dream of.

Besides these considerations, we would warn man of the many subtle though invisible enemies which surround him, and rather by the instinct of their embryotic natures, than through malice prepense, seek to lay siege to the garrison of the human heart. We would advise him, moreover that into that sacred entrenchment, no power can enter, save by invitation of the Soul itself. Angels may solicit, or demons may tempt, but none can compel the spirit within to action, unless it first surrenders the will to the investing power.

After the weird clairvoyant pilgrimages into the secret crypts or aerial kingdoms of the Elementaries alluded to above, the author has speculated curiously upon the unborn triumphs which Science will yet achieve, when her indomitable researches shall have advanced from the realms of invisible gases, into those of the countless strata, which make up the imponderable element of FORCE, the lowest of which is the realm of the Elementaries, the highest, that of Astral Light or Spirit Land. If the telescope can gauge the infinite realms of space, and bring to the Astronomer's view whole hemispheres of blazing suns, where the naked eye could discern only darkness impenetrable; if the microscope can reveal a kingdom of animalculae, where the unassisted vision beholds only a drop of water, why may we not hope that the realms of the imponderable will yet be gauged by scientific instruments, and the blank and non-intelligent element of Force, yield up to view a Soul Universe, consisting of Kingdoms and Empires, before whose magnitude, power and beauty, the worlds of matter will shrink into atomic littleness! When Science stands still or goes back, we shall see the gates of future possibilities shut against her; until then, the conquest of two new worlds await her discovery, those inhabited by the enfranchised souls of men and the Elementaries.

Of the radiant and exalted realms of being termed Planetary Spirits, who with the countless orders of Angels and Archangels come under the category of Super-mundane Spiritism, it seems impossible to convey any adequate conception, save to those who have enjoyed the glorious privilege of communion with them.

All nations of antiquity believed in and taught of them, yet even as "tutelary spirits," they rarely communicate openly with earth, and except to such Mystics as have by years of preparation fitted themselves for such high communion, their natures and functions are but little known.

Still we feel impelled to speak of their existence not alone for the truth's sake, but also because we would enlarge that narrow and limited view of God's universe, which in so many minds can never expand beyond the idea of a mortal pilgrimage and immortal existence for the inhabitants of this visible earth only. Every planet, sun, and system, is teeming with life, and life both material and spiritual appropriate to each particular orb in space. The higher minds of every spirit sphere, interchange communion with others in the same system of the Universe as their own. Clairvoyants, Seers, and instructed Magicians, can, if they will, invoke planetary spirits, in preference to those of their own natures; but here as throughout this volume, we affirm that the most direct, normal, and harmonious spheres of communion, are those which connect man and the spirits of ancestors, those whose impelling motives in each case are love, kindness, desire for spiritual light and progress on the one side, and the undying affection which survives the shock of death, and urges kind spirit friends to minister tenderly to those they have left behind, on the other.

The ties which unite in bonds of natural affinity the inhabitants of earth and their spirit friends and kindred, are those of root and branch, parents and offspring, and can never be broken, or superseded in the scale of natural harmony.

For the names and offices of the Planetary Spirits who are chiefly instrumental in communicating with mortals, as well as the method of invoking them, we refer the reader to the Magical Elements of Peter D'Abano, to be found in a future section, and for a concluding notice concerning Elementary Spirits, we point to the following excerpts, taken from the Author's Autobiography, entitled "Ghost Land."

"They (the Brotherhood) alleged that every fragment of matter in the universe represented a corresponding atom of Spiritual existence, hence they claimed there were earthly spirits; spirits of the flood, the fire, the air; spirits of various animals; spirits of plant life, in all its varieties; spirits of the atmosphere; and planetary spirits, without limit or number. The spirits of the planets, and higher worlds than earth, take rank far above any of those that dwelt upon, or in its interior. These spirits are far more powerful, wise, and far-seeing than the earth spirit. They assumed that as man's soul was composed of all the elements which were represented in his body, so his spirit was, as a whole, far superior to the spirits of earth, water, plants, minerals, etc. To hold communion with them, however, was deemed by the Brotherhood legitimate and necessary to those who would obtain a full understanding of the special departments of Nature in which these embryotic existences were to be found. Thus they invoked their presence by magical rites, and sought to obtain control over them, for the purpose of wresting from them the complete understanding of, and power over the secrets of Nature. They believed that the soul's essence became progressed by entering into organic forms, and ultimately formed portions of that exalted race of beings, who ruled the fate of nations, and from time to time communicated with the soul of man as planetary spirits. They taught that the elementary spirits were dissipated into space by the action of death, but were taken up in higher organisms, and ultimately entered into the composition of human spirits....Professor M. was exceedingly generous and distributed his abundant means with an unstinted hand. One day, discoursing with me on the subject of his lavish expenditure, he remarked carelessly:

"'There is that mineral quality in my organism, Louis, which attracts to me, and easily subjects to my control, the elementary spirits who rule in the mineral kingdoms. Have I not informed you how invariably I can tell the quality of mines, however distant? how often I have stumbled, as if by accident, upon buried treasures? and how constantly my investments and speculations have resulted in financial successes? Louis, I attract money, because I attract mineral elements, and the spirits who rule in that realm of Nature.

"'I neither seek for, nor covet wealth. I love precious stones for their beauty and magnetic virtues, but money, as a mere possession, I despise. Were I as mercenary in my disposition, as I am powerful in the means of gaining wealth, I could be richer than Croesus, and command a longer purse than Fortunatus. Nevertheless the magnetic attractions which draw unto me the metallic treasures of the earth, fail to find any response in the attractions of my spirit; whereas, were I so constituted as to lack the force which attracts the service of the spirits of the metals, my whole soul would feel and yearn for a supply to the deficiency, in constant aspiration for money and treasure.'

"And that is why Professor M. was rich, but did not care for, or value his wealth, whilst so many millions, who do not possess in their organisms that peculiar mineral quality, which, as the Brotherhood taught, was necessary to attract wealth, pine for its possession, yet spend their lives vainly in its pursuit.

"Thus it is, that moral, mental, and physical equilibrium is sustained throughout the grand machinery of the universe."

....."I must close this chapter by pointing out to the reader how naturally a careful analysis of the human spirit throws light upon all the psychological problems that have confused the race, and perplexed the philosopher. One individual becomes rich without effort, inherits wealth, finds wealth, acquires it in a thousand ways, and that without needing or laboring for it. Another spends his life in toiling to acquire it, and yet can never succeed. No one leaves him an inheritance, he never purchases the successful number in a lottery, never succeeds in financial speculation.

"May there not be truth in the theory of the Brotherhood, to wit, that beings potent in the realms of mineral treasure, are magnetically attracted to such organisms, as assimilate with their own?

"I have known one of the Brothers, who passed through nine battles unharmed, whilst more than fifty of his acquaintances, who had just entered the field of carnage, fell at the first or second shot.

"Our philosophers alleged, that spirits of the fiery elements could avert swift blows (especially such as struck fire) from those who had a preponderance of a similar element in them, whilst others, deficient in that quality of being, attracted all such blows as produced fire. They carried this theory forward into the tendency to be drowned, or to avoid the action of the watery element - to become subject to a certain class of accidents, to be in danger from cattle, serpents, falling bodies, and indeed to all the events of life, asserting that as spirits pervaded every atom of space, and man's being was made up of all the elements, so when certain elements prevailed, corresponding spiritual influences were attracted and became favorable to him; whereas the reverse of this position obtained, in organisms deficient in special elementary forces. It was to this cause that they attributed the good and bad luck of different individuals, and special successes and failures in all. I was introduced by one of the Brotherhood, to two young girls, one of whom was passionately fond of flowers, and the other of birds. In the clairvoyant condition, I was subsequently shown by our ruling spirit, 'the crowned angel,' and the attendant spirits who were attracted to these young creature; and I now affirm, that all the fairy tales and legends of Supernaturalism, which have been written on the subject of Sylphs, Undines, etc., pale and grow cold before the divine beauty, exquisite purity, and aspirational grace, which shines out through the fleeting fragrance of those spirits that correspond to flowers and birds."

"In a conversation with a beautiful Mystic, one of the author's earliest friends and associates in the realms of spiritual research, now herself a glorified angel, the following items of philosophy were suggested:

"'Constance," I asked, 'is it given you to know what new form you will inhabit? Surely, one so good and beautiful can become nothing less than a radiant planetary spirit?'

"'I shall be the same Constance I ever was,' she replied. 'I am an immortal spirit now, although bound in material chains within this frail body.'

"'Constance, you dream. Death is the end of individuality. Your spirit may be, must be, taken up by the bright realms of starry being, but never as the Constance you are now.'

"'Forever and forever, Louis, I shall be ever the same! I have seen worlds of being, these Magians do not dream of. Worlds of bright resurrected human souls upon whom death has had no power, save to dissolve the earthly chains that held them in tenements of clay. I have seen the soul world; I have seen that it is imperishable.

"'Louis, there are in these grasses beneath our feet spiritual essences that never die. In my moments of happiest lucidity, my soul winged through space and pierced into a brighter interior than they ever realized - aye, even into the real soul of the universe, not the mere magnetic envelope which binds spirit and body together. Louis, in the first or inner recesses or nature is the realm of force - comprising light, heat, magnetism, life, nerve-aura, essence and all the imponderables that make up motion, for motion is force, composed of many subdivisible parts. Here inhere those worlds of half-formed embryotic existences with which our teachers hold intercourse. They are the spiritual parts of matter, and supply to matter the qualities of force; but they are all embryotic, transitory, and only partially intelligent existences. Nothing which is imperfect is permanent, hence these elementary spirits have no real or permanent existence, they are fragments of being; organs, but not organisms, hence they perish - die, that we may gather up their progressed atoms, and incarnate their separate organs into the perfected man.'

"'And man himself, Constance?'

"'Man as a perfected organism cannot die, Louis. the mould in which he is formed must perish, in order that the soul may go free. The envelope, or magnetic body that binds body and soul together, is formed of Force and Elementary Spirit; hence this stays for a time with the soul after death, and enables it to return to, or linger around the earth for providential purposes, until it has become purified from sin; but even this at length drops off, and then the soul lives as pure spirit, in spirit realms, gloriously bright, radiantly happy, strong, powerful, eternal, infinite. That is heaven; that is to dwell with God; such souls are His angels.

"'The hand is not the body; the eye is not the head; neither are the thin, vapory essences that constitute the separate organs, of which the world of force is composed, the soul. Mark me, Louis! Priests dream of the existence of soul worlds; the Brotherhood of the beings in the world of force. The priests call the Elementary spirits of the mid-region mere creations of human fancy and superstition. The Brothers charge the same hallucination upon the priests. Both are partly right and partly wrong, for the actual experiences of the soul will prove, that beings exist of both natures, and that both realms are verities; only the Elementary spirits in the realms of force are like the earth, perishable and transitory, and the perfected spirits in the realm of soul are immortal and never die.'"

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Magic Amongst the Greeks and Romans - The Mysteries of Samothrace and Eleusis - The Grecian Sibyls and Delphic Oracle - Sorcery and the Dark Side of Spiritism.

Magic in the classical lands of Greece and Rome becomes so thoroughly transformed from the solemn metaphysics of India, the semi-savagism of Arabia, and the profound mysticism of Egypt, by the young life, blossoming intellect, and love of the beautiful which characterized Grecian genius, and in a measure imparted its grace to the sterner spirit of Rome, that no attempt to condense descriptions of their spiritism could do justice to the subject. On the other hand our available space has been too much taken up with analyses of the underlying principles of magical history in the Orient - the true fatherland of magic - either to permit of, or to need our dwelling at any length upon these fascinating themes, so clearly defined as the poetry of life's sterner prose.

Magic, sorcery and the correspondingly dark shades of Spiritism, were not in harmony with the graceful and elastic character of classic lands. Their peoples loved philosophy, and revealed in the subtleties of thought, as portrayed through the brilliant ideality of Greek and Roman history with stars of immortal lustre.

Strictly speaking, no well marked systems of religious belief prevailed in Greece and Rome. Their Pantheon of countless Gods and Goddesses were too closely allied with humanity to impress their votaries with the awe and majesty appropriate to the idea of Deity, and even their most exalted flights of imagination could not embody the creative principle in aught beyond an impersonated Demiurgus.

As we have already premised that we are not prepared in this place to render any justice to the abundant and mobile shapes in which spiritism was represented in classic lands, we shall limit the present notice to a brief account of certain specialties not found in former sections, illustrated by the famous mysteries of Eleusis, and the Sybilline women of Greece.

The Samothracian mysteries date back to the earliest periods of Grecian history, and attempts have been made to show, that in these veiled rites the use of the loadstone, the secret powers of electricity, and the twin fires of magnetism were brought into play, and hence arose the worship of the constellated Deities Castor and Pollux.

There is little contemporaneous evidence, however, to show that the Samothracians possessed any practical knowledge of mineral magnetism, or understood the use of the loadstone, although they cherished a deep and superstitious reverence for its mysterious properties of attraction and repulsion.

The highest and most elaborite rites, and knowledge of which has descended to us from the days of antiquity, were those of Eleusis and Bacchus in Greece, and the Saturnalia of Rome. These, no less than the Samothracian rites, were unquestionably derived from Egypt, and as the Eleusinian mysteries probably afford the best representation of their famous Egyptian model, the Isic and Osiric mysteries it is to a brief account of this famous pageant that we shall call our readers' attention. So much has been written in fragments concerning these great mysteries, and the general tone of every description so invariably pre-supposes that the reader is already acquainted with the basic ideas upon which it discourses, that we deem it not out of place to present a consecutive statement of the myth, as well as the underlying principles upon which these mysteries were founded. For this purpose we avail ourselves of an admirable edition of Taylor's Eleusian and Bacchic rites, published by Dr. Alexander Wilder, of New York, in 1875. We quote an abridged account of the legend rendered by Minutius Felix. in Thomas Taylor's translation. This author says:

"Proserpina, the daughter of Ceres by Jupiter, as she was gathering tender flowers in the new spring, was ravished from her delightful abodes by Pluto, and being carried from thence through thick woods, and over a length of sea, was brought by Pluto into a cavern, the residence of departed spirits, over whom she afterwards ruled with absolute sway. But Ceres, upon discovering the loss of her daughter, with lighted torches, and begirt with a serpent, wandered over the whole earth for the purpose of finding her, til she came to Eleusis; there she found her daughter, and also taught to the Eleusinians the cultivation of corn.' Now in this fable, Ceres represents the evolution of that intuitional past of our nature which we properly denominate intellect, and Proserpina that living, self-moving, and animating part which we call soul. But in order to understand the secret meaning of this fable, it will be necessary to give a more explicit detail of the particulars attending the abduction, from the beautiful poem of Claudian on the subject. From this elegant production we learn that Ceres, who was afraid lest some violence should be offered to Proserpina, on account of her inimitable beauty, conveyed her privately to Sicily, and concealed her in a house built on purpose by the Cyclopes, while she herself directed her course to the temple of Cybele, the mother of the Gods. Here then we see the first cause of the soul's descent, namely the abandoning of a life wholly according to the higher intellect, which is occultly signified by the separation of Proserpina from Ceres. Afterward, we are told that Jupiter instructs Venus to go to this abode, and betray Proserpina from her retirement, that Pluto may be enabled to carry her away; and to prevent any suspicion in the virgin's mind, he commands Diana and Pallas to go in company. The three goddesses arriving, find Proserpina at work on a scarf for her mother; in which she had embroidered the primitive chaos, and the formation of the world. Now by Venus in this part of the narration we must understand desire, which, even in the celestial regions (for such is the residence of Proserpina till she is ravaged by Pluto), begins silently and stealthily to creep into the recesses of the soul. By Minerva we must conceive the rational power of the soul, and by Diana, nature, or the merely natural and vegetable part of our composition; both which are now ensnared through the allurement of desire. And lastly, the web in which Proserpina had displayed all the fair variety of the material world, beautifully represents the commencement of the illusive operations through which the soul becomes ensnared with the beauty of imaginative forms.

"Proserpina, forgetful of her parent's commands, is presented as venturing from her retreat, through the treacherous persuasions of Venus.

"After this we behold her issuing on the plain with Minerva and Diana, and attended by a beauteous train of nymphs, who are eviden symbols of the world of generations, and are, therefore, the proper companions of the soul about to fall into its fluctuating realms.

"But the design of Proserpina, in venturing from her retreat, is beautifully significant of her approaching descent; for she rambles from home for the purpose of gathering flowers; and this in a lawn replete with the most enchanting variety, and exhaling the most delicious odors. This is a manifest image of the soul operating principally according to the natural and external life, and so becoming effeminated and ensnared through the delusive attractions of sensible form. Minerva (the rational faculty in this case), likewise gives herself wholly to the dangerous employment, and abandons the proper characteristics of her nature for the destructive revels of desire.

"After this, Pluto, forcing his passage through the earth, seizes on Proserpina, and carries her away with him, notwithstanding the resistance of Minerva and Diana. They, indeed, are forbid by Jupiter, who in this place signifies Fate, to attempt her deliverance.

"Pluto hurries Proserpina into the infernal regions; in other words, the soul is sunk into the profound depth and darkness of a material nature. A description of her marriage next succeeds her union with the dark tenement of the body.

"Night is with great beauty and propriety introduced as standing by the nuptial couch, and confirming the oblivious league. For the soul through her union with a material body becomes an inhabitant of darkness, and subject to the empire of night; in consequence of which she dwells wholly with delusive phantoms, and till she breaks her fetters is deprived of the intuitive perception of that which is real and true.

"The reader may observe how Proserpina, being represented as confirmed in the dark recess of a prison, and bound with fetters, confirms the explanation of the fable here given as symbolical of the descent of the soul; for such, as we have already largely proved, is the condition of the soul from its union with the body, according to the uniform testimony of the most ancient philosophers and priests.

"After this, the wanderings of Ceres for the discovery of Proserpina commence. Begirt with a serpent, and bearing two lighted torches in her hands, she commences her search by night in a car drawn by dragons. The tears and lamentations of Ceres, in her course, are symbolical both of the providential operations of intellect about a mortal nature, and the miseries with which such operations are attended.

"These sacred rites occupied the space of nine days in their celebration; and, this, doubtless, because, according to Homer* this Goddess did not discover the residence of her daughter til the expiration of that period. Hence the first day of initiation into these mystic rites was called agurmos, i.e., according to Hesychius, an assembly, and all collecting together.

*Hymn to Ceres. "For nine days did holy Demeter perambulate the earth .. and when the ninth shining morn had come, Hecate met her, bringing news." Aphuleius also explains that at the initiation into the Mysteries of Isis, the candidate was enjoined to abstain from luxurious foods for ten days, from the flesh of animals, and from wine

"After this, the soul falls from the tropic of Cancer into the planet Saturn; and to this the second day of initiation was consecrated when they called ' to the sea, ye initiated ones!' because, says Meursius, on that day the crier was accustomed to admonish the mystae to betake themselves to the sea. Now the meaning of this will be easily understood, by considering that, according to the arcana of the ancient theology, as may be learned from Proclus, the whole planetary system is under the dominion of Neptune. hence when the soul falls into the planet Saturn, which Capella compares to a river voluminous, sluggish, and cold, she then first merges herself into fluctuating matter, of which water in an ancient and significant symbol. But the eighth day of initiation, which is symbolical of the falling of the soul into the lunar orb, was celebrated by the candidates by a repeated initiation and second sacred rites; because the soul in this situation is about to bid adieu to everything of a celestial nature; to sink into a perfect oblivion of her divine origin and pristine felicity; and to rush profoundly into the region of ignorance and error.* And lastly, on the ninth day, when the soul falls into the sublunary world and becomes united with a terrestrial body, a libation was performed, such as is usual in sacred rites. Here the Initiates, filling two earthen vessels sacred to Bacchus, they placed one toward the east and the other toward the west. And the first of these was doubtless, according to the interpretation of Proclus, sacred to the earth, and symbolical of the soul proceeding from an orbicular figure, or divine form, into a conical defluxion and terrene situation;** but the other was sacred to the soul, and symbolical of its celestial origin; since our intellect is the legitimate progeny of Bacchus. And this, too, was occultly signified by the position of the earthen vessels; for, according to a mundane distribution of the divinities, the eastern centre of the universe, which is analogous to fire, belongs to Jupiter, and the western to Pluto, who governs the earth, because the west is allied to earth on account of its dark and nocturnal nature.

* The condition most unlike the former divine estate.
** An orbicular figure symbolized the material, and a cone the masculine divine Energy.

"Again, according to Clemens Alexandrinus, the following confession waas made by the Initiate in these sacred rites, in answer to the interrogations of the Hierophant: 'I have fasted; I have drank the Cyceon; I have taken out of the Cista, and placed what I have taken out into the Calathus; and alternately I have taken out of the Calathus and put into the Cista.'

"We may easily perceive the meaning of the mystic confession, I have fasted; I have drank a mingled potion, etc.; for by the former part of the assertion, no more is meant than that the highest intellect, previous to imbibing of oblivion through the deceptive arts of a corporeal life, abstains from all material concerns, and does not mingle itself with even the necessary delights of the body. And as to the latter, it alludes to the descent of Proserpina to Hades, and her re-ascent to the abodes of her mother Ceres; that is, to the outgoing and return of the Soul, alternately falling into generation, and ascending thence into the intelligible world, and becoming perfectly restored to her divine and intellectual nature. For the Cista contained the most arcane symbols of the Mysteries, into which it was unlawful for the profane to look. As to its contents,* we learn from the hymn of Callimachus to Ceres, that they were formed from gold, which, from its incorruptibility, is an evident symbol of an immaterial nature. And as to the Calathus, or basket, this, as we are told by Claudian, was filled with the spoils or fruit of the field, which are manifest symbols of a life corporeal and earthly. So that the candidate, by confessing that he had taken from the Cista, and placed what he had taken into the Calathus, and the contrary, occultly acknowledged the descent of his soul from a condition of being supra-material and immortal, into one material and mortal; and that, on the contrary, by living according to the purity which the Mysteries inculcated, he should re-ascend to that perfection of his nature, from which he had unhappily fallen."

*A golden serpent, an egg and the phallus. The epopt looking upon these, was rapt with awe as contemplating in the symbols the deeper mysteries of all life or being of a grosser temper, took a lascivious impression. Thus, as a seer, he beheld with the eyes of sense or sentiment; and the real apocalypse was therefore that made to himself of his own moral life and character.

Throughout this curious fable it must be borne in mind that the Egyptians, Greeks, and all ancient as well as classic nations, believed in the doctrines recited in the earlier sections of this work, namely: that the Soul had once existed in a purely spiritual state; that, tempted by the demands of sense, it had yearned for mortal birth - descended or fallen into an earthly condition, and by its probationary sufferings and trials on earth, regained the Paradisaical bliss from which it had fallen (vide sections 2 and 3). These ideas are represented in the myth of Proserpinie, and constituted the chief legend of all the ancient mysteries. At the point, however, where our quotations cease, it is proper to state that the drama proceeds after a fashion, the direct simplicity of which is a part of that arcanum wherein the ancients represented the Soul's alliance with and birth into material form through earthly generation.

The plainness of speech and characteristic nature of the symbols employed, would prove revolting to our modern sense of propriety; but most learned commentators admit that the ancients sought to strengthen the Soul against sensual indulgence by familiarizing the mind with ideas and forms connected with sensual rites.

Jamblichus excuses this part of the mysteries, and especially the dramatic scenes which depict the descent of the Soul into earth through human generation by saying:

"Exhibitions of this kind in the Mysteries were designed to free us from licentious passions, by gratifying the sight, and at the same time vanquishing desire, through the awful sanctity with which these rites were accompanied; for the proper way of freeing ourselves from the passions is: first, to indulge them with moderation, by which means they become satisfied; listen, as it were, to persuasion, and passion may thus be entirely removed."

The mysteries were divided into two sections, of which the first or lesser mysteries were mere rudimentary states, during which the Neophyte was supposed to undergo those embryonic conditions necessary to prepare him for the higher revelations of the great mysteries. In the first, the candidate was called a Mysta, or "veiled one;" in the second, he became an Epopta, or Seer, and was henceforth deemed exalted to the highest attainable knowledge of human life and destiny, and the highest condition of purity which ceremonial rites could typify.

The chief aim in these celebrations was to impress the Neophyte throughout with the sacredness and divine significance of life, generation, the generative functions, and all the rites and symbols thereto belonging.

The ministering priests were all persons of the purest lives and most ascetic habits. Their garments and vessels were consecrated, their ornaments of the most splendid character, and "their performances dignified with a lofty bearing impossible to be described." All who took part in these rites were required to be of pure life and unspotted name. No notoriously evil-doer could be admitted even to the lesser mysteries, and every candidate was required to observe long fasts, strict asceticism, prepare for the ceremonies by ablutions, and many purifications, and present themselves unspotted in mind, body and garments, and crowned with freshly gathered wreaths of myrtle.

The Temple devoted to this purpose was vast and gorgeous. It was full of magnificent halls, solemn crypts, long galleries, winding passages ascending and descending fearful precipices, steep rocks and gloomy caverns.

The whole order of these wonderful buildings was designed to typify the procession of the Soul's spiritual origin, descent into matter, its struggles, trials, temptations, new birth, final regeneration, and re-ascent to the supernal glories of the Elysian realms, from which it was assumed to have fallen. During the rites, the Neophyte was conducted through scenes most terrible to endure, most trying in all senses. Sometimes he was enveloped in thick darkness, and assailed with shrieks, groans, wails and lamentations, symbolical of the despairing condition of the lost Souls peering through flames and torments in the realms of Pluto.

Peals of crashing thunder distracted him with terror; forked lightnings gleamed fitfully through darksome abodes, revealing the forms of hissing serpents, ferocious beasts, and sheeted spectres, doomed to perdition. One of the final scenes of this tremendous Drama, was the descent of the appalled Neophyte through a rifted rock designed to typify the Yoni, and thence through a rough and narrow cleft, the struggling victim emerged into a fearful and unknown realm, the perils of which he could only surmise by the awful stillness around him, broken by low groans and convulsive sobs, designed to signify the agonies of new birth, and a physical process of regeneration. Drawn through the sacred waters of a new baptism, and borne onward by invisible conductors, the half dead Initiate was left for awhile to repose after the tremendous struggle of final emergement through the stony matrix. It was unquestionably from this great central idea of the ancient mysteries that the Christians have derived their doctrines of new birth and regeneration; words which, to all but true Initiates, are merely words, and significant of nothing more than a senseless mystery.

After the great final trial, the Soul, by passing through the allegorical new birth, was deemed to have become spotless and innocent as a babe. Holy hymns were chanted, eloquent appeals to the Initiate's constancy and virtue were uttered; and he was ushered into a magnificent Temple, where a colossal image of the glorious Maternal Goddess burst upon his sight, surrounded with all the pageantry and pomp of Grecian luxury, art and splendor. Scenes of dazzling beauty and supernal glory opened upon his ravished vision. Exquisite representations of the Elysian fields allured him to ramble amidst their flowery glades. Forms of unearthly loveliness surrounded him; strains of delicious music and songs of penetrating sweetness filled his soul with rapture, and lifted him up to ecstasy.

Many of the noblest sages of antiquity passing through these stupendous rites, have affirmed that their eyes beheld the forms of the Gods, looked upon heavenly scenes, dazzling suns, blazing stars, and figures of resplendent glory that were not of this earth. Visions of the blest in their abodes of Paradise glanced before them, and triumphant lyrics were heard chanted by no mortal lips. Why should we doubt these repeated assertions of the great, the wise, and the inspired ones of old? On the contrary, it is possible to imagine that any truly sensitive nature could partake of such scenes without unfolding to a higher life and more exalted powers than they had ever enjoyed before?

The physical nature was under complete subjection. The magnetic life of powerful Adepts permeated the air and filled the Temple with astral light and life.

The invocations, prayers and fervent aspirations poured forth by the Neophytes must have charged the Temple spaces with Soul aura, and transformed it into a spirit sphere. If there was a spark of luminosity in the souls of those who toiled through these tremendous initiatory processes, they must have been enkindled into celestial flame then or never, and it is equally impossible to conceive of the existence of spiritual realms, and suppose their inhabitants were not attracted to their earthly loves, and the subjects of their tenderest care and ministry in these hours of exhaltation and trial. The Soul's powers must have been quickened, the spiritual senses must have been awakened, and it could not be otherwise than a true season of new birth or regeneration.

And thus it was that so many Initiates came forth from these mysteries changed both in body and mind; hence that so many regarded them with a reverence unspeakable, and memories so hallowed, that it left an impress on the entire of their after lives. Neither can we wonder that it was the policy of governments to uphold these sacred mysteries; of legislators to constitute them one of the most essential portions of ancient theocratic institutions.

Amidst all the temptations to linger in description which the graceful imagery, sparkling fancy and abundant Mythology of Greek Spiritism abounds with, we are only privileged to pause for one more notice, and that is of the famous Sibylline women by whom the Oracles of Greece were delivered for so many centuries, and for this purpose we select a few excerpts from a comprehensive and authentic sketch, taken from the Western Star, before quoted, and written by the fluent pen of Emma Hardinge Britten:

THE CUMAEAN SIBYL AND THE PYTHIA OF DELPHI.

Some classical authors have limited the number of Sibyls to four, but the generality of ancient writers give a list of ten, to whom they assign names according to the countries of their birth. Varro thus enumerates them:

"The Delphian - elder and younger; the Cimerian, and two Sibyls, both named Erythraen; the Samian, the Cumaen, the Hellespontian, the Phrygian, and the Tiburtine. Of all these, the Cumaean and the Delphian have been the most renowned. It is to the Cumaean Sibyl that is attributed the authorship of the famous Sibylline books, the sale of which to King Tarquinius, by an unknown old woman (supposed to have been the Sibyl herself) all classical historians have frequently mentioned. These books were nine in number when first tendered for sale to the king. When he refused to purchase them, the old woman threw three of them into the fire, and returning to the king, demanded the same price as before for the remaining six. The offer being still refused, the unknown destroyed three more of her singular wares, and again returning, demanded the same price for the three, which she had asked in the first instance for the whole nine. Struck with the oddity of this proceeding, Tarquinius paid the price demanded, but no sooner became possessed of the books, than the old woman who had sold them disappeared.

On examination, the contents of the volumes proved to be the vaticinations of the renowned Sibyls, and so great was the value set upon these writings, that Tarquinius appointed two officials, especially charged with the duty of guarding them, and only permitting them to be inspected and consulted by duly constituted authorities, in seasons of great national emergency. Notwithstanding this, several succeeding collections shared the fate of their predecessor; so it is fair to conclude that the voluminous mass of books attributed to the Sibyls, and quoted by the early Christian, as well as heathen authors, in support of their favorite dogmas, contained as many interpolations as genuine writings; indeed, it is questionable whether any of the original Sibylline vaticinations survived the wreck of fire and revolution, which consumed the most valuable records of those stormy times. On the question of the number of those whom history had designated the Sibyls, there can be no doubt but that many prophetic women, who succeeded each other in the temple services of different districts, were called by the same name, so that, in fact, the classification of Varro, given above, applies rather to the places with which they were associated, than to the actual limitation of their numbers. There seems to have been some points of difference between the Priestesses, the Pythia of Delphi, wandering Prophetesses, and the personages mentioned as Sibyls. The fact that so many women of antiquity manifested prophetic powers, and were so frequently endowed with the faculty of rendering oracular responses under the afflatus of what was deemed 'Divine inspiration,' renders it a task of some difficulty to discriminate amongst the variety of powers from which they derived celebrity.

Virgil, in describing the Cumaean Sibyl, says she was born in the district of Troy, but went to Italy, where for a time she dwelt in a cavern in the vicinity of the Avernian lake.

"She sometimes wrote her oracles upon palm leaves, which she laid at the entrance of her cave, suffering the winds to scatter them and bear them whither the Gods directed. At other times, she gave responses orally to those who came to consult her, and many chapters could be written on the marvelous accuracy of her prophecies, and the remarkable lucidity with which she delivered her descriptions of distant persons and things. In writing of this 'Sacred Maid,' as he styles her, Virgil gives the following well-known delineation of her "Corybantic' modes of prophesying:

"Aloud she cries,
'This is the time! inquire your destinies!
He comes! Behold the god!' Thus while she said,
And shiv'ring at the sacred entry staid,
Her color changed, her face was not the same,
And hollow groans from her deep spirit came;
Her hair stood up, convulsive rage possessed
Her trembling limbs, and heaved her laboring breast.
Greater than human kind she seemed to look,
And with an accent more than mortal spoke.
her staring eyes with startling fury roll
And all the God came rushing on her soul.
Struggling in vain, impatient of her load,
And laboring underneath the ponderous God,
The more she strove to shake him from her breast,
With more and far superior force he pressed,
Commands his entrance, and without contest
Usurps her organs, and inspires her soul."
Dryden's Translation of Aeneis, Book VI.

"This Cumaean Sibyl declares of herself:

"I am entirely on the stretch, and my body is so stupefied that I do not know what I say, but the God commands me to speak: Why must I publish my song to every one? and when my spirit rests, after the divine hymn, the God commands me to vaticinate (prophesy) again. I know the number of the grains of sand, and the measure of the sun. I know the height of the earth, and the number of men, stars, trees and beasts."

The Cumaean Sibyl, amongst other very important prophecies, foretold that terrific eruption of Vesuvins, in which Pliny, the naturalist, is said to have perished and so many cities were destroyed. She wrote, besides, many books which were held in the highest veneration by the Romans, and is supposed to have been the original of the fine statue which was placed in the temple of Jupiter Capitolinus, representing her holding one of her famous Sibylline books in her hand.

"Passing over the vivid descriptions rendered by Plutarch, Varro, Heraclides, and others, of the various Sibyls of other names, we must now draw a slight sketch of the famous Pythia of Delphi, who, whether one or many, has been more widely renowned for demonstrating the fact of prophetic power than any other name in history, the Cumaean Sibyl alone excepted.

"The small town of Delphi, in Phocis, would never have attained any celebrity from its situation or commercial importance had it not been the site of one of the most renowned of all the Grecian oracles - that of the Apollo of Delphi.

"The site of the once magnificent temple, so famed for its Pythian oracle, is at the northwestern extremity of the town, built on the slope of the beautiful mountain called Parnassus.

"Shutting in the crescent-like inclosure which comprises the ancient site of Delphi, is a vast mountain, split asunder, apparently by volcanic action, and presenting two high peaks or cliffs, which the Greeks called 'The Brothers,' It is from this circumstance that the town is supposed to have derived the name of Delphi or Adelphus. From the cleft which divides these two gigantic peaks, flows out the far-famed Castalian Spring; and here tradition asserts that Apollo and the nime Muses, to whom the spring was dedicated, endowed those who drank of, or bathed in its cool, translucent waters, with the gifts of prophecy, musical and poetical inspiration.

"On the spot which subsequently became the centre of the gorgeous temple of Apollo, formerly yawned a deep cavern, from which issued those strange mephitic vapors which were supposed to exercise so powerful an influence in preparing the Pythia for the possession of the oracular god. All authors of the time declare that the cavern was charged with vapors of that peculiar quality which excited a species of frenzy in animals, and delirious ecstasy in the human beings who inhaled it.

"The discovery of these remarkable properties in the cavern was due, it is alleged, to a goat-herd, who noticing how wild and frantically his flock leaped about after straying into the entrance, made his way into its recesses, and was afterward found in the frenzied condition common to all who ventured within its charmed precincts. After the spot had attracted general attention and become in that superstitious age venerated for its mysterious power of evoking the spirit of 'vaticination' or prophecy, it was set apart as a hallowed place. The priests of Apollo declared it was the choice dwelling-place of the God, and that the utterance of those who resorted thither, and came under the influence of 'the divine fury,' were henceforth to be regarded as prophetic, and their ravings received as oracular.

"It must be remembered that it was the universal belief of the time, that the ravings of lunacy were prophetic, and denoted the possession of some God' hence it is not surprising that a place capable of producing upon all comers the afflatus so highly reverenced should be regarded as holy, and become the scene of those superstitious rites common to the time and country. As it was found that little else than wild confusion and unintelligible ravings resulted from permitting the cavern to become a place of universal resort, the Phocian authorities commanded that a maiden of pure life and unspotted character should be selected, who was brought to the sacred spot, immersed in the waters of the Castalian Spring, arrayed in white, crowned with laurels, and required to perform divers other ceremonies of purification and preparation. When this was done, the priests of Apollo held the 'Pythia,' as she was termed, over the entrance of the cavern, and, provided she could endure the inhalation of the exhalations without permanent loss of reason, or, as it more than once happened, without yielding up life itself in the frantic convulsions which sometimes ensued, the noviate was deemed the elect of the God and duly installed as his priestess, by taking her seat on a tripod or basis with three ears of gold, placed at the entrance to the cavern.

Plutarch alleges that the first and most celebrated Pythia who served the Delphic oracle was a beautiful young country girl named Sibylla, from the district of Libya. It is probable that from this ancient prophetess was derived the name of Sibyl, afterwards conferred on all her class. In later years it was found necessary to select women of mature, and sometimes of advanced age, to serve the oracle, the sacred character of their profession having been found insufficient to protect the Pythia from the licentiousness of the age. Plutarch, writing of this inspired woman, says:

'We derive immense advantages from the favor the Gods have conceded to her. She and the priestess of Dodona confer on mankind the greatest benefits, both public and private.

"It would be impossible to enumerate all the instances in which the Pythia proved her power of foretelling events, and the facts themselves are so well and generally known, that it would be useless to bring forth new evidences. She is second to no one in purity of morals and chastity of conduct. Brought up by her poor parents in the country, she brings with her neither art nor experience, nor any talent whatever, when she arrives at Delphi, to be the interpreter of the God. She is consulted on all accounts - marriage, travels, harvest, disease, etc., etc. Her answers, though submitted to the severest scrutiny, have never proved false or incorrect. On the contrary, the verification of them has filled the temples with gifts from all parts of Greece and foreign countries."

"A gentleman, who once resided at the spot (the author of Art Magic) so venerated as the seat of divine inspiration, furnishes us with some descriptions of the wild region which was the scene of the Cumaean Sibyl's vaticinations. He says:

"The Lake of Avernus was once the extinct center of a mighty volcano, and the whole region, though now fertilized by its waters, bears the marks of being fire-scarred, and presents a most gloomy and repulsive appearance. The clefts in the savage rocks abound with caverns exhaling mephitic vapors and bituminous odors. it was in one of the wildest, grandest, yet most awe-inspiring gorges of these mountains, that the cavern existed which tradition affirms to have been the dwelling of the Cumaean Sibyl. The scattered inhabitants of the surrounding district believed that this gloomy grotto was the entrance to the nether world; that the hammers of the Titans, working in the mighty laboratories of the Platonic realms, might be heard, ever and anon, reverberating through the thick and sullen air. THe dark waters of the gloomy lake were supposed to communicate directly with the silent flow of the river of death, the Lethean stream, made dreadful by the apparitions of unblest spirits who floated from the Avernian shores to the realms of eternal night and torture. Here dwelt the famous Cumaean Sibyl, and from the exhalations of those poisonous regions, fatal to the birds that attempted to wing their way through its burdened airs, or the living creatures that strayed amidst its savage wilds, this weird woman derived that fierce ecstasy in which she wrote and raved of the destiny of nations, the fate of armies, the downfall of kingdoms, and the decay of dynasties.

"Monarchs and statesmen shaped their acts by her sublime counsels. The secrets of the unwritten future were mapped out to her far-seeing eyes, as on an open page.

"The purposes of the Gods were made known to her as if she had been their counsellor, and the inexorable fates revealed, through her lips, the decrees in which thrones and empires crumbled into dust, as though she had been the mouthpiece of the Eternal One.

"The mournful regions of the Avernian Lake were in strange contrast to the equally celebrated, but far more attractive scenes consecrated to the oracle of the Sun-God, in the delightful country of the Delphian Pythia.

"All travelers agree that the neighborhood of Mount Parnassus and the beautiful Castalian Spring is of much more genial character, sparkling, as it is, with the sunlight, and fragrant with blood, yet there is, to my mind, an evident connection between the influences of the exhalations derived from the Avernian and Delphic caverns. The chasm, so famed as the scene of the Pythia's utterances, is now no longer to be seen. The superb temple of Apollo was so built as to inclose, and secure it from the approach of the vulgar, and at this day no sign of such a chasm is visible; but there are many clefts in the rocks, and one in special, which forms a deep cavern, into which I have myself penetrated as far as I dared; but as I descended, clinging to its rugged sides, with the intention of exploring it, I noticed the exhalations which arose from it, and soon found that they were beginning to produce upon me the same effect as the inhalation of nitrous oxide (laughing) gas. The following day I visited that and two other caverns piercing the mountains in the same direction, and by applying chemical tests to the vapors exhaling from within, I found my suspicions confirmed, and am convinced there are chemicals in these regions which continually generate nitrous oxide gas."

"The stately forms of the Sibyls have vanished from the earth. The white-robed priest and the vestal virgin no longer float through multitudes of adoring votaries, as mediums between a race of Gods and men. The altar fires of the temples are quenched, the colossal forms of marble deities overthrown; the oracles are dumb, and the books of the Sibyls all consumed in the whelming flames of time and change.

"The bowers of Grecian myrtle and rose are choked up with trailing weeds, and the voluptuous shade of the laurel groves are deepened into an unbroken night of rank vegetation. Faded beauty, and living ugliness, death, ruin, and decay, occupy the stately seats of ancient devotion, and the sunlight of inspiration seems to have gilded the purple and gold peaks of Parnassus for the last time; but the cup of inspiration, run dry in classic Greece, is flowing full and abundantly in newer, happier lands.

"The links which bind the mortal and immortal, torn asunder by the catastrophies of war and desolation, in ancient lands, have stretched out into telegraphic lines between the worlds of spirit and humanity; and though the modern medium can never fill the place which Sibyl of antiquity occupied in sublimity of inspiration, in romantic lore and heathen splendor, she is sufficient for the age she lives in; sufficient to bring to a cold and materialistic world the undoubted proofs of the soul's immortality, and the fatherhood of one universal God who is a spirit."

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The religious doctrines of the Chaldeans, varied from those of the Hindoos and Egyptians chiefly, in their different modes of expression, in the name appropriated to different Deities, and the functions which these mythical personages were supposed to be endowed with. The basic idea of Solar and Astral worship however prevailed in all nations alike, but the absence of sexual emblems on Chaldean monumental remains, seems to imply that this people adhered to the astronomical religion, without engrafting its popular successor, Sex worship, upon its purer Theosophy. Although our only information concerning the Spiritism of Chaldea is derived from monumental records, oral traditions, and contemporaneous history, these sources are abundantly sufficient to testify to the fact that Balylon the great and the Priests of Chaldea, so widely renowned for occult wisdom, acquired this vast reputation princiapply for transcendent skill in the arts of divination, and the methods of reading the future by Astrology. The Chaldeans were also celebrated for certain branches of chemical knowledge, especially for the means whereby they learned to resist the action of fire and poisons.

Schools of the Magi were established at Babylon, and as magic was deemed an essential item in the art of governing the nation, and conducting armies to victory, even Kings, Statesmen, and warriors, no less than the Sons of he Nobles and wealthy Citizens, resorted to these famous seminaries of occult learning, or sat at the feet of the magi to drink in the elements of their profound wisdom. It was in these schools that Daniel and some of the handsomest and most intelligent of the Hebrew captives were placed for education after the conquest of Judea by the Babylonians. It was from thence that the remarkable admixture of Chaldean and Persian philosophy was derived, which marks the literature of the Jews after the Babylonish captivity. There are many scholars who believe - and that upon good foundation - the writings of the Pentateuch, the composition of the Cabala, and the fables of the Talmud, owe so much of their peculiar spirit to the Caldean Magi, that those who are well acquainted with these Hebrew writings, lose nothing by the total lack of Chaldean Scriptures.

In Chaldea, as in other Asiatic and Eastern nations, the connection between religious rites and the art of magic was inseparable. The highest class of the Priesthood - those set apart for Temple service - were "Star Gazers" or Astrologers, healers of the sick, by magnetism (i.e.,), the laying on of hands - and even the High Priest himself - the functionary who virtually ruled the land through his influence over the reigning monarch - delivered oracles, and often practiced the highest form of magical rites. So great was the skill of the Chaldean Magi in Astrology, that it has become proverbial in all ages to attribute the invention of this art to the Chaldeans, and in some lands the term Astrologer and Chaldean were held to be synonymous.

The Babylonish Priests were reputed to be thoroughly well acquainted with the occult virtue of stones, plants, herbs, vapors and narcotics. They claimed to be able to cast spells on whole armies, arresting their progress, or paralyzing their power of action. They could even cause the downfall of nations, though it is obvious they had no such power in the preservation of their own once splendid dynasty. Their achievements during the flush of their splendor and magnificence, caused their vast claims for magical knowledge to be feared and quoted through all contemporaneous nationalities.

Their methods of interpreting dreams and visions, of prophesying or soothsaying, and resisting the action of fire, are significantly alluded to in the book of Daniel, wherein it clearly appears that the natural endowments, or in modern phraseology, the normal mediumship of the young Hebrew Captives, were found superior in truthful results to the arts of the instructed Magians, and it is quite probable that if many of the stupendous claims set up for the magical practices of antiquity could be brought to a similar test, they would be found inferior to the true prophetic gifts which spring from natural endowments. It is well to notice, however, that Danies and his companions practiced that strict regimen and remarkable abstinence which has been so universally found efficacious in promoting spiritual afflatus. Let not those who rely solely on their mediumship without culture, mistake this important suggestion.

In Chaldea as amongst all other ancient nations, the most honored class of the Priests were true prophets, persons naturally endowed, but these fortunate individuals, like the Hebrews, often arose outside the priestly ranks, and even when within them, seldom accepted office, preferring - as those gifted by the power of the spirit invariably do - to act independently of priestly organizations. Amongst the priests there were three distinct classes. The first were the Singers, Musicians, or Exorcists, who were commonly employed in exorcising demons and ministering to the sick. These by their admirable performances on instruments or in solemn chants stimulated the minds of worshipers to devotion, enchanted the listeners, even serpent becoming obedient, and ferocious beasts yielding themselves up to the spell of their delicious melodies. The second class were the magicians or wonder-workers, through whom all manner of soothsaying was effected, also ordeals by fire were shown, elements stilled, or storms raised; spells and enchantment procured, and divination or auguries from entrails, burnt offerings, flights of birds or other natural object obtained. The third and highest class were the "Star Gazers," for whom were erected those gigantic temples of which the famous tower of Babel or Belus forms an example. The exterior and apex of these wonderful monuments were used for astronomical observations, the interior for those mysterious rites through which Initiates were taught, and Priestly Hierophants received their education. As these famous mysteries were subsequently inaugurated in Persia under the name of Mithraic rites, we learn from them that the Chaldean originals were simply designed to teach the fundamental principles of Sabaeism, or the most ancient astronomical religion.

Cicero, in his treatises on Soothsaying and Divination, attributes paramount excellence to the Chaldeans, intimating in fact that to these most ancient priests the origin of Astrological Science and Magical art is due. Their modes of initiation and study were very severe. Lives of purity and asceticism were demanded, but though they were required to abstain from wine and the flesh of animals, they never practiced the rigid discipline enforced upon the Hindoo Fakeers, on the contrary, they maintained that emaciated bodies and enfeebled frames were more subject to the attacks of evils spirits, and less capable of resisting them, then healthy, pure, and well-balanced organisms.

ALthough a vast number of the engraved tablets found amongst the ruins of ancient Chaldea, exhibit zodiacs and astronomical signs in abundance, there is no authentic record of the exact system of calculation upon which these great Adepts based their methods of Astrology. The Persians, Chinese and Mediaeval Professors of the art, claim to be in possession of correct Chaldean schemes, but whether this be true or false, the scientific astrologer is aware that the system of calculation by which successful results are to be obtained, is as exact and unvarying a science as astronomy, and does not change with country or clime. Those who can obtain successful results then, even in the nineteenth century, may assure themselves they are in possession of the same rules by which the Chaldean Adepts achieved their vast renown. As the methods of Astrology are very elaborate, and require much more space than we could assign them in this volume, we refer those who may be disposed to study this curious science, to the many treatises on the subject that are now extant. Those who desire to acquaint themselves with the most approved rules of the art, should study Lilly's Astrology, published in 1647. Students well versed in this branch of occultism, claim the work in question to be the most reliable and authentic now in print.

It would be useless to pursue our investigation into ancient Asiatic or African researches farther.

The spiritism of the Jews, Medes, Persians, Gnostics, Neo-Platonists and early Christians, with the modifications which we so often insist on, as the result of growth through different epochs of time, and changes induced by varied climes and scenes - all proclaim the steady and unbroken succession of ideas springing up from one original source, namely, an observance and worship of the powers of nature. Now, as heretofore, we claim that nothing is lost in history or in nature.

However limited the intercourse between ancient nationalities might have been, their frequent irruptions into each other's territories, the transmission of opinions through mutual captivities, through commerce, oral tradition and the contagion of thought, render it certain, that the utter obliteration of ideas from any one land by the destruction of their scriptures, or the loss of a key to their hieroglyphical inscriptions is simply impossible. It is the favorite opinion of modern students, especially those of a romantic and naturally mystical turn of mind, that Egypt and Chaldea, the two most antique nations of civilization, Hindostan excepted, conceal beneath their cuniform characters, profuse hieroglyphics and singular tablets, profound revelations in occultism that are forever lost to mankind, unless, indeed, some spiritual "Edipus" of these ruined lands, should disclose their mysteries through the entranced lips of a modern Somnambule.

With these attempts to repair the breaches in that tremendous veil of mystery which once shrouded the sacerdotal power of Babylon the great, hushed the voice of musical Memnon, and put the finger of eternal silence on the stony lips of the Sphinx, we have no sympathy, nor do we offer any plea for belief in such directions.

We claim now, as heretofore, that we have more of the real spirit of antiquity in our midst, than the race in this utilitarian and materialistic age understands; besides, the same imperishable sources of knowledge from which the ancients derived their opinions and framed their system of Theosophy, are open to the students of the nineteenth century in all their fullness. The starry Scriptures of the skies still unfold their pages of light for the perusal of the patient Astrologer. The plants dispense their fragrance, the herbs their virtues, the gums and spices stimulate the senses with aromatic odor now, as in olden times. The wonderful loadstone and the subtle amber have yielded up mysteries to the researchers of modern Science, of which the ancients scarcely dreamed. What oracular responses could now be given by the telegraph, which would put the magic of Dodona to shame! What miracles of necromancy are daily effected by the magic of the photographer, by aid of the Egyptian's Sun God! The five hundred thousand men that were required to drag stones over a made road, and then upheave them by clumsy levers to build the pyramid of Cheops, might now stand by with their hands in their pockets, watching labor-saving machinery, propelled by that mightiest of all magicians, the noble steam engine, doing the work a thousand times quicker, and a thousand times better, than even the poor bruised hands of unwilling captives could have done! It is not in executive power in any single direction that the ages of antiquity can successfully compete with the scientific triumphs of the nineteenth century, when man's knowledge of how to control the elements, and his perfect comprehension of imponderable forces as applied to mechanical uses, produce results in physical science, which would make all the Magicians of the East, and all the wonder-workers of antiquity, give up the ghost in envy and amazement. But it is not in materialistic acquirements or physical science, that the ancients transcended us or even begin to equal the magical marvels, which the building and furnishing of one single modern mansion displays. It is in the realm of metaphysical speculation and the utilization of Soul powers, that the ancients were our masters, and that the moderns are willfully blind, and contemptuously determine to remain so --nay more: when the mere suggestion is thrown out that spiritual science may correlate those of physics, the scoff, sneer and jeer of Scientists, and the anathema maranatha of Priests, effectually stifles all attempts at research save on the part of those who are bold enough to face the rack and thumb and screw of moral martyrdom. Take, for instance, the correlation of astronomy and astrology. Whilst astronomy declares the mathematics and geometry of the sidereal heavens, astrology defines the executive forces which suns, planets and systems mutually exercise upon each other, and the influence which each atom of matter exercises upon every other atom. Physicists allow that light and heat are the two great motor powers of form and being; yet, whilst admitting that man is the creature of physical organization, that his character and physique are determined by the place where he is born, the ante-natal influences which create his special tendencies, he shoots out the lip of scorn when Astrology claims that the configuration of the heavenly bodies, the original sources of light, heat, and therefore of all subordinate effects, have aught to do with shaping man's destiny, or determining the career he has to run. Nothing is so thankless and unprofitable as the attempt to pit spiritual phenomena against physical formulae, or argue inductively against bigotry and materialism; but we venture to assert, that if one score of thoroughly well-instructed astrologists who are both astronomers and mathematicians, shall undertake to set up the figure of one life submitted to their methods for analysis, the results in each instance shall be precisely the same, and every leading feature of the physical form, mental tendency and leading events of the human pilgrimage, shall closely correspond, every one of the twenty with the other.

If such a possibility as the above does not indicate the elements of "exact science," we are at a loss to know the application of the words. Meantime, the modern spirit medium of Europe and America, has within the last quarter of a century exhibited natural gifts and spontaneous powers, which put the acquired arts of ancient Magians into the shade. Why they are not as great as the mediums of India, Arabia, and Asia Minor, is, because the Western medium depends entirely on the spirits to do the work for him, and offers no prepared conditions, either physically, mentally, or in circumstantial surrounding, to aid the spirits, whilst the Asiatic and African medium fasts, prays, thinks, dresses, washes, and practices the spiritualistic conditions necessary for the highest gifts, through years of discipline. Spiritual bigotry, scientific prejudice and popular indifference on religious subjects, are the underlying causes which have cast their blight on Spiritism and Magic in the nineteenth century, and cause these wonderful elements of knowledge to loom up from the antique ages, in proportions as stupendous and overwhelming as the Pyramid of Cheops compared to a modern church, or the cave Temples of Elephanta and Ellora, gauged by the proportions of a London museum or a Parisian gallery of art.

The absence of magical art is not the lack of magical knowledge. The spirit world will not confer its prizes upon dunces and idlers. The natural world is the open page, the heaven, earth, and all that in them is, are the letters of the magical alphabet, and until man learns these, and enters upon the spelling-book of magnetism, and the grammar of psychology, this pen of ours may point the way, but every pilgrim foot must tread the path for himself. Thus, and thus only, may we rival the ancient man in the goal of magical achievements to which he ascended.

We shall conclude this section by a few quotations, the first of which we take from Ennemoser's History of Magic, in which he gives an appropriate sketch of the characteristics of the Lapps and Finlanders, whose spiritism strongly illustrates our opinion, that climate, soil, scenery and surroundings, exert remarkable effect in modifying natural spiritualistic endowments, also that these are communicated by the contagion of thought in communities already predisposed to such affections.

"The present nations of Asia, among whom ecstatic states and visions are to be met with, are worthy of mention. Among them are the Siberian Schamans, the Arabian Dervishes, and the Samozedes and Lapps. Among all these nations a species of somnambulism is common, into which they fall, either by means of natural susceptibility, or by peculiar movements and exercises of the body, and rarely by the use of narcotic substances. Among the northern nations, the phenomenon of second-sight is said to be frequent.

"Among the many Mongolian tribes, and also the Lapps, particularly excitable and susceptible persons are chosen as ghost-seers and sorcerers; in India as Jongleurs, in Siberia as Schamans. With much natural disposition, strengthened by practice and mode of life, the majority require nothing more than to shout violently, to storm, to dance and to drum, to turn round in a circle to induce insensibility and convulsive rigidity. Among the Siberian Schamans, as we learn from Georgi, narcotic substances are used, such as a decoction of fungus or other exciting vegetable substances to produce visions, in which they see and communicate with spirits, learning from them future and distant events. They also see distant countries and the souls of the dead, to whom they ascend from the body through the air to the seats of the gods, which Hoegstrom especially relates of the Lapps, among whom, such a high degree of susceptibility exists, that the most remarkable phenomena are witnessed. If any one opens his mouth or closes it, or points to anything with his fingers, or dances, or makes other gesticulations, there are many who will imitate all this, and when they have done so, inquire whether they have done anything improper, as they knew nothing of what they did. These Lapps are excitable to such a degree, that they are thrown into insensibility and convulsions, by the most trifling and unexpected occurrence, such as a sound, or a spark of fire. In the church they often fall into insensibility when the preacher speaks too loud or gesticulates too much; while others, on the contrary, jump up as if mad, rush out of the church, knock down all who oppose them, and even strike their friends and neighbors."

"Pallas relates that the Schamans, the Samozedes, the Katschinzes and other north Asiatic nations, are so extremely excitable, that it is only requisite to touch them unexpectedly to disturb their whole organization, to excite their imagination and make them lose all self command. Each one infects the person next to him sympathetically, so that in this manner, whole neighborhoods fall into fear, uneasiness and confusion. Pallas relates of some girls among the Katschinzes, that they fell simultaneous suffering as soon as one of their number becomes ill. 'For the last few years,' says he, 'a species of insanity has made its appearance among the young girls of the Katschinzes as if by infection. When they have these fits, they run out of the village, scream, and behave with the greatest wildness, tear their hair, and endeavor to hang and drown themselves. These attacks last usually some hours, and occur when their sympathy has been excited by the sight of other girls in similar condition, without any certain order - sometimes weekly, at other times not appearing for months.' All these and similar phenomena are related by Georgi of the Mongol and Tartar races, who all have the same common origin."

Our next quotation will be from a series of autobiographical sketches, entitled "Ghost Land," written by the author of this work, published by Emma Hardinge Britten in her admirable American periodical, "The Western Star."

"In Lapland, Finland, and the northeastern part of Russia, our new acquaintances had beheld so many evidences of inborn occult powers amongst the natives, that they had come to a conclusion which the well informed Spiritualist of modern times will no doubt be ready to endorse, that is, that certain individuals of the race are so peculiarly endowed, that they live, as it were, on the borders of the invisible world, and from time to time see, hear, act, and think under the influence, as naturally as other individuals do who are only capable of sensing material and external things.

"Moreover, our friends had arrived at the opinion that certain localities and climactric influences were favorable or otherwise to the development of these innate occult endowments.

"Experience had shown them that mountainous regions, or highly rarefied atmospheres, constituted the best physical conditions for the evolvement of magical powers, and they therefore argued that the great prevalence of supermundane beliefs and legendary lore in those latitudes arises from the fact, that intercourse with the interior realms of being are the universal experience of the people, not that they are more ignorant or superstitious than other races. Lord D----- had brought to England with him a 'Schaman,' or priest, of a certain district in Russia, where he had given extraordinary evidence of his powers. This man's custom was to array himself in a robe of state, trimmed with the finest furs and loaded with precious stones, amongst which clear crystals were the most esteemed.

"In this costume, with head, arms, and feet bare, the Schaman would proceed to beat a magical drum, made after a peculiar fashion, and adorned with a variety of symbolical and fantastic paintings.

"Commencing his exercises by simply standing within a circle traced on the ground, and beating his drum in low, rhythmical cadence to his muttered chantings, the Schaman would gradually rise to a condition of uncontrollable frenzy; his hands would acquire a muscular power and rapidity which caused the drum to resound with the wildest clamor, and strokes which defied the power of man to count.

"His body, meantime, would sway to and fro, spin round, and finally be elevated and even suspended several feet in the air, by a power wholly unknown to the witnesses. His cries and gesticulations were frightful, and the whole scene of 'manticism' would end by the performer's sinking on the earth in a rigid cataleptic state, during which he spoke oracular sentences, or gave answers to questions with a voice which seemed to proceed from the air some feet above his prostrate form. During my stay in England I was present at several experimental performances with this Schaman, and thought he could unquestionably predict the future and describe correctly distant places and persons, Professor M--- and myself were both disappointed in the results which we expected to proceed from his very elaborate modes of inducing the 'mantic' frenzy. Lord D--- accounted for the inferiority of his protege's powers by stating that the atmosphere was prejudicial to his peculiar temperament, and though he had striven to surround him with favorable conditions, it was obvious he needed the specialties of his native soil and climate for the complete evolvement of the phenomena he had been accustomed to exhibit.....

We found another class, who seemed to have no extraordinary endowments of a spiritual nature, yet in whom the most wonderful powers of inner light, curative virtue, and prophetic vision could be awakened through artificial means, the most potent of which were the inhalation of mephitic vapors, pungent essences, or narcotics; the action of clamorous noise, or soothing music; the process of looking into glittering stones and crystals; excessive and violent action, especially in a circular direction, and lastly, through the exhalations proceeding from the warm blood of animated beings. All these influences, together with an array of forms, rites and ceremonials which involve mental action, and captivate the senses, I now affirm to constitute the art of ancient magic, and I moreover believe that wherever these processes are systematically resorted to, they will, in more or less force, according to the susceptibility of the subject, evoke all these occult powers known as ecstasy, somnambulism, clairvoyance, the gifts of prophecy, healing, etc.

"We derived another item of philosophy from our researches, which was, that under the influence of magical processes, the human organism can not only be rendered insensible to pain, but that wounds, bruises, and even mutilation can be inflicted upon it, without permanent injury; also, that it can be rendered positive to the law of gravitation, and ascend into the air with perfect ease.

"Also, the body can be so saturated with magnetism, or charged with spiritual essence, that fire cannot burn it; in a word, when the body becomes enveloped in the indestructible essence of spirit, or the soul element, it can be made wholly positive to all material laws, transcending them in a way astonishing and inexplicable to uninterested beholders. Of this class of phenomena, let me refer to the 'Convulsionaires of St. Medard'; the history of the 'French Prophets of Avignon'; the still more recent accounts of the frightful mental epidemic which prevailed in the district of Morzine in 1864; the now well attested facts of supermundane power enacted by the Fakeers, Brahmins, and ecstatics of the East, and many of the inexplicable physical and mental phenomena attributed to monastic ecstatics.

"Amongst the 'Convulsionaires of st. Medard' and the possessed peasants of Morzine, one of the most familiar demonstrations of an extra-mundane condition was the delight and apparent relief which the sufferers represented themselves as experiences, when blows violent enough, as would seem, to have crushed them bone by bone were administered to them. At the tomb of the Abbie Paris, and amongst the frenzied patients of Morzine, the most pathetic appeals would be made that powerful men would pound their bodies with huge mallets, and the cries of 'Heavier yet, good brother! heavier yet, for the love of Heaven!' were amongst the words most constantly uttered ......

"During the fearful struggle maintained by the brave and devoted prophets of the Cevennes against their oppressors, every history, whether favorable or antagonistic, makes mention of the exhibitions by which Cavillac and others of 'the inspired,' proved their ability, under the afflatus of ecstasy, to resist the action of fire."

The ancient Chaldeans acquired this art not by any magical process, but by the knowledge of such chemicals as asbestos, and other substances which would render the body fire-proof. The French Prophets, and many spirit mediums of the nineteenth century, have proved their power to resist the action of fire under spiritual afflatus. Another example, if more were wanting, of the superiority of natural spiritualistic endowments, over the most occult methods of magical art.

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Some of the Modes of Divination, Both Lawful and Unlawful, Practiced Amongst the Jews - First, Nebuah - Second, Rauch Hacodesch - Urim and Thummim.

This section is typed in exactly as in the book, including the really awful supposedly old spelling, the inconsistencies, and the improper punctuation and grammar. Proofreading this would be a waste of time. - ed.

"As Idolatrie originally sprang from mistaking of Scripture, so witchcraft and sorcery seemeth to have had its first beginning from an imitation of God's oracles. God spake in divers manners (Heb. i., 1); but the chief means of revealing himselfe observed by the Hebrew writers are foure, which they term foure degrees of prophecie or divine revelation.

The first degree was nebuah, which was, when God did by certaine visions and apparitions reveale his will.

The second was Ruach Hacodesch, or inspiration of the Holy Ghost, whereby the partie was enabled, without visions or apparitions, to prophecie. Some, shewing the difference between these two, adde, that the gift of prophecie did cast a man into a trance or extasie, all his senses being taken from him; but the inspiration of the Holy Ghost was without any such extasie or abolition of the senses, as appeareth in David and Daniel. Both these degrees, as likewise Urim and Thummim, ceased in the second Temple, whence their ancient Doctors say, that after the latter Prophets Haggai and Malachy were dead, the Holy Ghost went up, or departed from Israel. Howbeit they had the use of a voice or eccho from Heaven. In which speech we are not to understand that the Holy Ghost wrought not at all the sanctification of men, but that this extraordinary voice, enabling men to prophecie by the inspiration of the Holy Ghost then ceased; and in this sense the Holy Ghost was said to have departed from Israel.

The third degree was Urim and Thummim. Urim signifieth light, and Thummin perfection. That they were two ornaments in the High Priest's brest-plate, is generally agreed upon; but what manner of ornaments, or how they gave answer, is hard to resolve. Some thinke them to be the foure rowes of stones in the brest-plate, the splendor and brightnesse of which foreshewed victory, and by the rule of contraries, we may gather, that the darknesse of the stones not shining presaged evil. Others say it was the name Johovah, put in the doubling of the brest-plate, for that was double. Others declare the manner of consulting with Urim and Thummim consisted of all the Tribes' names, and likewise of the Patriarchs, Abraham, Isaak and Jacob, so that no letter of the Alphabet was wanting. The question being proposed, some say that the letters which gave the answer did arise and eminently appear above the others. An example they take from the 2nd Sam, 2: 1. When David asked the Lord, "Shall I goe up into any of the Cities of Judah?" the Lord answered, "Goe up." herre did they, that the letters which represented the Oracle, did, after a strange manner, joyne themselves into perfect syllables and intire words, and made the answer compleat. The fourth degree was Bath Kol, "the daughter of a voice" or an echo; by it is meant a voice from heaven, declaring the will of God; it tooke place in the second Temple, when the three former degrees of prophecie ceased.

"THE SEVERAL SORTS OF DIVINATION FORBIDDEN

Wee shall find, Deut. 18: 10, 11, those Diviners which are by the law forbidden, distinguished into seven kindes, not because there were no others, but they were the most usual. 1st, An observer of times. 2d, An inchanter. 3d, A witch. 4th, A charmer. 5th, A consulter with familiar spirits. 6th, a wizard. 7th, A necromancer. To these we may adde an eighth, Consulting with the staffe. And a ninth, A consulter with intralls. The first is: An observer of times, one that distinguisheth times and seasons, saying , such a day is good, or such a day is naught, such an houre, such a month is luckie, and such and such unluckie, for such and such business......The second sort of unlawful Diviner is also an observer of times; the first, drawing his conclusions from the colour or motion of the clouds; The second, from his owne superstitious observation of good and evil events, happening upon such and such dayes, such and such times; the first seemeth to have drawne his conclusions a priori, from the clouds or planets, causing good and bad events; the second, a posteriori, from the events themselves, happening upon such and such times. This planetary observer when he watched the clouds, seemeth to have stood with his face Eastward, his backe Westward, his right hand towards the South and his left hand towards the North.

2. The second is Menachesch, rendered an Inchanter; it importeth rather an Augur, or Soothsayer. The originall signifieth such a one who out of his owne experience draweth observations, to foretell good or evil to come, as soothsayers doe by observing such and such events, by such and such flying of birds, screechings, or kawings. The Rabbines speake in this wise. He is Menachesch, a Soothsayer, who will say, because a morsell of Bread is fallen out of his mouth, or his staffe out of his hand, or his sonne called him backe, or a Crow kawed unto him, or a Goat passed by him, or a Serpent was on his right hand, or a Fox on his left hand, therefore he will say, doe not this or that to-day. This word is used in Gen. 30: 27. "I have learned by experience saith Laban, that the Lord hath blessed mee for they sake." Againe, Gen. 44: 5. "Is not this the cup in which my Lord drinketh? and whereby indeed hee divineth?" That is, proveth or maketh triall or experience what manner of men yee are; the Heathen people were very superstitious in these observations; some days were unluckie, others luckie; on some dayes they counted it unfortunate to begin battaile, on some months unfortunate to marry.

And as they were superstitious in observing unluckie signes, so likewise in the meanes used to avert the evil portended; the meanes were either words or deeds. Deeds; if an unluckie bird, or such like came in their way, they would fling stones at it; and of this sort is the scratching of a suspected witch, which amongst the simpler sort of people is thought to bee a meanes to cure Witchcraft. By words, they thought to elude the evill, signified by such signes, when they say:

"This evil light on thine owne head."

The third is Mecascheph, A Witch, properly a Jugler. Th originall signifieth such a kinde of Sorcerer who bewitcheth the senses and mindes of men, by changing the formes of things, making them appeare otherwise than indeed they are. The same word is applied to the Sorcerers in Egypt, who resisted Moses, Exod. 7: 11. Then Pharoh also called Mecaschphim, the Sorcerers. Now the magicians in Egypt, they also did in like manner with their Inchantments. This latter part of the text explaineth what those sorcerers were. In that they are called magicians, it implieth their learning, that they were wise men, and great philosophers; the word inchantments declareth the manner of the delusion, and it hath the signification of such a slight, whereby the eyes are deluded, for Lahatim, there translated inchantments, importeth the glistening flame of a fire, or sword, where-with the eyes of men are dazled.

The Greeke version doth not unfitly terme them compounders of medicines, or if you please, complexion-makers, such artisens who make men and women false complexions. hence it is that the Apostle compareth such false teachers, who under a forme and shew of godlinesse, leade captive silly women, to the Egyptian Sorcerers, Zannes and Zambres, who assisted Moses, 2 Tim. 3:8. These two were of chief note. In the Talmud they are called Johanne and Mamre.

The fourth is Chober, a Charmer. The Hebrew word signifieth conoining or consociating; either from the league and fellowship which such persons have with the Devill, or as Bodine thinketh, because such kinde of witches have frequent meetings, in which they dance and make merrie together.

Onkelos translateth such a charmer Raten, a Mutterer, intimating the manner of these Witcheries to be by muttering or soft speaking of some spelle or charme. The description of a charmer is thus: Hee is a charmer who speaketh words of a strange language, and without sense, and he, in his foolishnesse, thinketh that these words are profitable; that if one say so, or so, unto a Serpent or Scorpion, it cannot hurt a man, and he that saith so, or so, unto a man, he cannot be hurt. Hee that whispereth over a wound, or readeth a verse out of the Bible, likewise he that readeth over an infant, that it may not bee frighted, or that layeth the Booke of the Law, or the Philacteries, upon a child that it may sleepe, such are not only among Inchanters, or Charmers, but of those that generally deny the Law of God, because they make the words of the Scripture medicines for the body, whereas they are not, but medicine for the Soule. Of this sort was that, whereof Bodinus speaketh. That a childe by saying a certain verse out of the Psalmes, hindered a woman that shee could not make her butter; by reciting the same verse backwards, hee made her butter come presently.

The fifth Schoel Ob, a consulter with Ob, or with familiar spirits. Ob signifieth properly a Bottle, and is applied in divers places of Scripture to Magicians, because they being possessed with an evil spirit, speake with a soft and hollow voice, as out of a bottle. The Greek calleth them Ventriloquos, such whose voice seemeth to proceed out of their belly. Such a Diviner was the Damosell, Acts 16: 16, in Staine Augustin's judgement, and is probably thought so by most Expositors, who are of opinion, that the spirit of Python, with which this Damosell was possessed, is the same which the spirit of Ob was, amongst the Hebrews. Hence the Witch of Endor, whomo Saul requested to raise up Samuel, is said in Hebrew to have consulted with Ob; but among the Latine Expositors, she is commonly translated Pythonissa, one possessed with the spirit of a Python.

The sixth is Jiddegoni, a Wizard; he is translated sometimes a cunning man. hee had his name from knowledge, whcih either the wizard professed himself to have, or the common people thought him to have. The Rabbies say hee was called in Hebrew from a certain beast, in shape resembling a man, because these wizards, when they did utter their prophecies, held a bone of this beast between their teeth. This haply might bee some diabolicall sacrament or ceremonie, used for the confirmation of the league betweene Satan and the Wizard. Prophane history mentioneth diinations of the like kinde, as that Magicians were wont to eat the principall parts and members of such beasts, which they deemed propheticall, thinking thereby that the soule of such beasts would be conveyed into their bodies, whereby they might be enabled for prophecy.

The seventh is Doresch el hammethim; the Greeke answereth word for word - an enquirer of the dead, a Necromancer. Such diviners consulted with Satan in the shape of a dead man. A memorable example wee finde recorded; 1 Sam. :29. There King Saul, about to warre with the Philistins, (God denying to answer him either by dreames, or by Urim, or by Prophets,) upon the fame of the Witch of endor, he repaired to her, demanding that Samuel might bee raised up from the dead, to tell him the issue of the warre. Now that this was not in truth Samuel, is easily evinced, both by testamonies of the learned, and reasons: First, it is improbable that God, who had denied to answer him by any ordinary meanes, should now deigne him an answer so extraordinary. Secondly, no Witch or Devil can disturbe the bodies or soules of such as die in the Lord, because they rest from their labors; Rev. 14: 14. Thirdly, if it had beene Samuel, he would doubtless have reproved Saul for consulting with Witches.

The eighth is Scoelmakle, a consulter with his staffe. Jerome saith the manner of this divination was thus: That if the doubt were betweene two or three cities, which first should be assaulted; to determine this, they wrote the names of the cities upon certain staves or arrowes, which being shaked in a wuiver together, the first that was pulled out determined the citie.

Others deliver the manner of this consultation to have been thus: The consulter measured his staffe by spans, or by the length of his finger, saying as he measured, I will goe, I will not goe, I will doe such a thing, I will not doe it, and as the last spanne fell out, so he determined. This was termed by the Heathen, Divination by rods or arrowes.

The ninth was Roebaccabed, a diviner by intralls. Nebucadnezar being to make warre both with the Jews and the Ammonites, and doubting in the way against whether of these he should make his first onset: First he consulted with his arrowes and staves, of which hath beene spoken of immediately before; Secondly, he consulted with the entralls of beasts. This practice was generally received among the Heathens, and because the liver was the principall member observed, it was called Consultation with the liver. Three things were observed in this kind of divination. First, the colour of the intralls, whether they were all well-colored; Secondly, their place, whether none were displaced; Thirdly, the number, whether none were wanting. Among those that were wanting, the want of the liver or the heart chiefly presaged ill. That day when Julius Caesar was slaine, it is storied, that in two fat oxen then sacrificed, the heart was wanting in them both.

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Antiquity of the Jews Disputed - Abraham, Moses, the Priests and Prophets - The Cabala-Bible - Chaldean and Persian Ideas in Hebrew Writings - Personality of Jesus.

The Hindoos and Jews are almost the only ancient Oriental nations who have left any written records of their religious belief.

The Chaldeans and Egyptians, although disputing the palm of antiquity with India, have bequeathed to posterity on my monumental vestiges of their elaborate systems of worship, and the mysterious means by which they penetrated into the secrets of spiritual existence.

The sacred writings of the Hebrews have been so faithfully preserved, and they contain such a vast repertoire of Spiritualistic events, that they would have furnished an invaluable array of testimony on this subject, had not the excessive egotism of Jewish historians, and the unquestioning veneration with which all their statements were received by succeeding generations, intervened to throw doubts upon the credibility of much that they affirm.

It is now fully proved, that the enormous claims set up by the Jews themselves for the antiquity of their Scriptures, and the originality of many of the events related in them, are totally at variance with contemporaneous history.

The allegations of Hellenistic Jews also, that contain portions of Greek philosophy were derived from Hebrew writings have proved to be false; in fact, whilst candid students of the Bible will find in it an excellent transcript of the manners, customs, traditions and Spiritism of the Eastern nations generally, they will discover only a meagre account of the actual characteristics of the Jewish people, save in respect to their personal adventures, and their constant tendency to imitate the vices and idolatries of other nations.

Abraham, the father of the Jewish nation, was a Chaldean by birth, and though he protested against the idolatrous practices of his own land, and voluntarily quitted it, to found a purer and more monotheistic form of worship, still he impressed upon his descendants many ideas, derived from the astronomical religion of the Chaldeans, especially their reverence for fire, the custom of rearing altars to Deity of upright stones, their system of sacrificial offerings and direct communion with Tutelary Spirits, believed to have special charge over nations and peoples.

Josephus affirms that Abraham went into Egypt, and there became an auditor of the Priests, who greatly admired him for his wisdom. It was probably from Egypt that Abraham derived his ideas of the sacredness of circumcision, a rite which he enjoined as the most important of all religious obligations upon his posterity. His immediate descendants were only herdsmen, and far less instructed than himself, yet they openly communed with spiritual beings, and received counsel and direction through dreams and visions.

Making all due allowance for the necessity of interpreting much of the Bible by cabalistic methods, that is to say, by deeming the words written, designed to veil rather than to express their meaning, we must either treat the existence of the Jews and their whole history as mythical, or allow that they form one of the most remarkable specimens of Theocratic government as the world has ever known.

This people migrated and settled, directed their wanderings, even transacted their business, and governed their Tribes, under the direction of Angels and the inspiration received through dreams, visions or oracular communications. With the Jewish Scriptures so familiarly known to every child in Christendom, it would be useless to review its Spiritism in detail; it is enough to say then, that every page is a record of super-mundane signs, tokens, open intercourse with spiritual beings, and all those phases so familiarly known in the nineteenth century as "Spiritualism."

To judge of the origin and characteristics of Jewish Spiritism, it must be remembered that the people had been ruled over in turn by the Kings of Mesopotamia, Moab, Midian, Ammon, Egypt, Assyria, Babylon, Persia, Syria, Macedonia, and Rome.

The various forms of worship practiced in each of these nations, left their impress on Jewish Theogony, rendering it far more than a transcript of the beliefs then prevailing throughout the East, than a concrete system of any one nation's religion.

From the Jewish Scriptures may be gathered much information concerning those Priestly rites and sacerdotal ceremonies borrowed from Egypt, but of which that land preserves no written descriptions. The early chronicles of the Hebrews may be regarded as a complete representation of Egyptian Theosophy, the Jehovah being one of the Eloihim, or Tutelary Deities of Egypt, their Tabernacle, Ark, Priestly order, rites, ceremonials and sacred garments being all exact copies from Egyptian models.

During the prophetic dispensation, an interregnum occurs, marked by the struggle between a few inspired men to restore a pure form of Monotheistic worship, and the idolatrous tendencies of the people to imitate their neighbors, who throughout Arabia and Syria, practiced the lowest forms of Solar and Sex worship. The Babylonish captivity leaving its strong admixture of Chaldean ideas, follows, after which and during the Roman rule arises that sublime form of pure religion, so thoroughly identical with the doctrines of the Essenes, inaugurated by Jesus of Nazareth.

Under this inspired and holy teacher, the Spiritism of his wonderful works became united to the Spiritualism of his Divine life and doctrines, and so continued through the apostolic dispensation of his immediate followers, although it became modified by the commanding intellect of Paul, who, having been brought up in the sect of Pharisees, and instructed in the subtleties of Gnosticism, introduced into his otherwise kindly yet exalted Christianity, much of that ancient mysticism which distinguished the schools in which he had been educated.

Amongst the Jews, as with all other nations of antiquity, the line of demarcation was strongly drawn between the Priests and the Prophets. Abraham and his descendants, were evidently what would now be termed "Spirit Mediums," for their converse with spirits, their dreams, trances and visions are all described as of purely natural occurrence, yet they added to these gifts the practices of magic by building altars for burnt offerings and other sacrificial rites.

Moses was both Prophet and Priest. His extraordinary spiritual endowments might have been greatly exaggerated by the egotistical style employed throughout the Hebrew Scriptures, still the fact of his high inspiration and open communion with the Tutelary Deity Jehovah, can hardly be doubted, without questioning the fact of his agency in the Jewish history altogether.

This admitted, his power as a magician affords a stupendous picture of that esoteric wisdom, in which the Egyptian Priesthood were so well versed. His contest with the Magians of Egypt, his conclusion amidst the awful mysteries of Sinai, his establishment of Priestly laws, ordinances and rites; in a word, the whole order of his wonderful and sublime history, gives a strange insight into the almost God-like powers with which a Hierophant of the most ancient mysteries becomes endowed. Another, though a far inferior example of the dual powers of Prophet and Magian, is described in the person of Balaam, who, though an enchanter and diviner, one who was evidently familiar with the magical arts then so common in the East, who was hired both to curse and bless, or by strong psychological will to procure good or evil fortune for pay, was yet in modern phrase a Spirit Medium, subject to trance and vision, and when under the Divine Spiritual afflatus, one who was compelled to speak as the spirit gave him utterance, though gold and silver were offered as inducements to prophesy to a contrary effect.

The immense importance attached to psychological power is manifested in numerous instances throughout the pages of the Bible. The curse and blessing so solemnly pronounced by Moses on Mount Ebal and Mount Gerizim, were deemed as immutably prophetic as if they had been the utterances of the Deity in person. Curses and blessings were considered so potent in effect, that the trade of Balaam was commonly practiced, and Prophets were either solicited or hired to pronounce words of ban or blessing on enemies or friends, as was most desired. In the days of Samuel, schools of the Prophet were established, it being thought that young persons by mere association with these holy men, and by ministering to them as servitors, might partake of their Divine gift, and receive of their spirit by contact, or laying on of their hands. It was not considered derogatory in the days of Samuel, for Prophets to exercise their gifts of Seership for the recovery of lost property, and the custom of restoring to them for this purpose was considered just as legitimate as that of seeking oracular responses "from the Lord" through Urim and Thummim. On the Priestly modes of obtaining these responses, we shall speak in the concluding portion of this section; it is proper to notice, however, that whilst prophetic powers were evidently conferred upon certain individuals by natural endowment, and not by study or art, the Prophets of Israel led exceptional and devoted lives. They often retired into wilderness apart from the haunts of men; they observed long fasts, and subjected themselves to frequent penances, the latter more generally for the sins of others than themselves. They wore rough garments, most commonly a mantle composed of the skins of animals. Some amongst them were accustomed to wound their hands and rend their garments in prophetic frenzy. They spent much time in prayer, and were passionately addicted to the practice of music. Many indications appear throughout the Jewish Bible of the constant resort which the Prophets made to music, as a means of stimulating the prophetic afflatus, especially in the exorcism of evil spirits, and the rites of Temple worship.

There are many commentators on the Hebrew sacred writings who do not hesitate to affirm that such personages as Moses, Elijah, Elisha, and Jesus never existed, whilst Samson has been proved to be a mythical representation of the Greek Hercules, and Jeptha a paraphrase of the Greek Agamemnon.

The audacious transposition of ancient Heroes from their own lands into that of Judea by Jewish historians, and the bold plagiarisms of other nations' histories to sustain their own, does not alter the fact that at certain epochs of time, great and providential characters must have flourished and acted something of the parts set down for them. Moses, as we have already alleged, we believe to have been an Egyptian Priest - an opinion which is sustained by Manetho, a Greek historian who claims to have authentic knowledge on the subject. Still the part sustained by this remarkable man in the Jewish Exodus from Egypt, the enunciation of his noble code of laws, his establishment of the priestly ordinances, and the extraordinary spiritual influences which attended him, and enabled him to bring the Jews into direct and constant communion with their Tutelary Deity, are integral portions of history which cannot be blotted cut. Elijah, from his name signifying one of the houses of the sun, like his follower Elisha, has sometimes been deemed a mythical personage, a mere type of the Sun God. Even if the personality of both these exalted characters were to be resolved into allegory, it does not alter the fact that at certain periods of Jewish history, many wise, powerful, and spiritually endowed men arose, under whose scathing rebukes and sublime inspirations, the rebellious people were won back to the worship of one God, and the wise standards of government prescribed by Moses.

In the advent of Jesus of Nazareth a revolutionary change in Jewish history occurs, which could not have been effected without the intervention of just such a pure, high and holy teacher as he is represented to have been.

From the descriptions given by Philo and other contemporary historians of the Essenes, a sect of pure and holy men who arose about one hundred years before the advent of Jesus of Nazareth, it has often been supposed that he was one of their number. The doctrines, manners and customs of this sect conformed in almost every particular to those of Jesus and his Disciples. Even the famous Sermon on the Mount becomes little else than a transcript of Essenian aphorisms, when the two are carefully compared. The same extraordinary similarity of doctrine and practice has been traced between this sect and that of the Sage Pythagoras, and the universality of the idea which marks the great and inspired lives of the Jewish and Samian Teachers, naturally suggests that each of them drew their opinions from the same Essenian model.

As to the identity of the Jewish Christ with the popular myth of the Eastern Sun God - we have no opinion to offer in this place.

The truth that at least twenty different incarnate Gods were celebrated in the East, and taught of in Greece, to each of whom was attributed a history similar in general details to that of the Christian's Messiah, but the still more significant facts that these various incarnations were all supposed to have preceded Jesus in the point of chronology, and that the miracles attributed to him had been sculptured in Temples gray with age before the date assigned for his birth, bring their own comment to every mind not closed against the light of reason by bigotry, or incapable of appreciating the truths of history from blind superstition.

Notwithstanding the fact that the worshipers of the Sun God in the personality of the Jewish Messiah, destroy faith in his very existence by the willful perversity with which they insist upon maintaining for him an impossible biography, the origin, growth and specialties of the Christian faith in Jerusalem, demand the interposition of a human founder, and point, with conclusive testimony, to the influence of a noble Essenian of precisely the character attributed to the meek and gentle Nazarene.

The biographies of Jesus were compiled long after his decease, and were evidently the work of men who, in order that the Scriptures might be fulfilled in his person, interblended the records of his pure and holy ministry, with the miracles of that legend, which - as the history of the Sun God - had been so popularly engrafted into all religious systems throughout the East for thousands of years before the time of Jesus.

The true founder of Christian Theology was Paul. This indomitable Disciple was himself a Gnostic, and wrote in the true Cabalistic spirit of the mystery of the Lord Jesus Christ.

But to the immediate followers of the beloved Master, to those who had heard his voice, lived in his holy presence, shared his sufferings, and witnessed his exalted spiritual powers, Jesus was no mystery, his existence no myth. They had often marveled at his words, and failed to understand that when he spoke from the simple standpoint of his humanity, he was one of themselves, and represented himself only as an imperfect mortal; but when he was "in the spirit," as he doubtless often was, he spoke as if he had indeed lived before Abraham; as of the "Son of God," the mysterious and long-promised Messiah, who temporarily inspired, without being the actual personality of the man Jesus. The devotion which rose to enthusiasm, and subsequently to a faith which has survived the upheaval of dynasties, the rise and fall of empires, and the changes which have revolutionized the old earth and builded and rebuilded it again and again, was not founded on a myth, a mistake, or idle superstition.

When good, pure, divinely inspired and divinely acting men enter upon the scene, and this poor degraded humanity of ours can look up to such a one and feel his kind hands healing their sicknesses, and hear his tender tones compassioning them, and bringing them very near to the awful majesty of the unknown God, translating that majesty into the pitying and strictly human character of a Father, who can wonder that such a one was deemed of as a God, and invested with all the popular attributes of that mediatorial Deity, whose existence and occasional appearances on earth, incarnate in human form, had been taught and believed in for countless ages? The Jews were well acquainted with this popular idea, and their great theological teacher, Paul, obviously favored it; hence it cannot excite surprise that many of the early Christians were disposed to invest the memory of their beloved Master with the same divine attributes that had been assigned to many another great and good man before. Whatever the simple followers of Jesus may have deemed of his divinity, it was his gospel of love, his pure life, his divinely compassionate nature, that so endeared his memory to suffering human hearts, and sustained the faith of his disciples to preach his gospel amindst the fires of persecution and the tortures of martyrdom. But the simplicity and practical beauty of this gospel of love died out when it became entangled in the sophisms of learning, and identified with incomprehensible systems of metaphysical speculation.

The early Christian faith taught by the pure Essenian Jesus, perished about the time when Constantine the Great usurped its name and fame, in order to justify his own iniquities and atrocious murders. Its crucified remains were buried under the Athanasian Creed, and the ecclesiastical fables of the Council of Nice, and nothing of it was left but the name; the body without the soul, the letter without the spirit; the God without his humanity - the mystery without the meaning - nothing was left of the gospel of the loving Jesus, but the name.

We have made many allusions in this and former sections, to the Jewish Cabala, and it is now in order to give a brief notion of the origin and genius of this celebrated work.

Despite all the assertions of practical historians to the contrary, it is quite certain that the Jewish sacred writings, if not wholly lost or destroyed, were reduced to very few and scarce copies during the different seasons of captivity that so often overwhelmed the nation, despoiled the once glorious Temple of Solomon, and committed alike the books of the law and all the other sacred writings to the lames. This spirit of devastation was especially manifested before the Baylonish captivity. After the return of the exiles to their ruined City and desecrated Temple, the solemn duty of re-transcribing the Mosaic law devolved upon Ezra, a learned Priest, a most zealous Scribe, and one so highly esteemed in his generation, that he was commonly called the second founder of the law. Admiring Rabbis are still accustomed to say, "If Moses had not founded the law, Ezra was worthy to have done so."

In order to fulfill his difficult task with the most conscientious fidelity, Ezra not only transcribed the laws of which he had made a deep study during his period of captivity, but he gathered together the ancient men of his nation, consulted with them, carefully noted down the traditions which they had committed to memory, and sought in every direction to improve upon his own knowledge by the information thus acquired through oral tradition.

It was set from this circumstance that authoritative value came to be set on traditional records.

In process of time, as these traditions increased in number, and became easily stretched to suit the imagination of the narrators, or the temper of the times, the books of the law and the Prophets compiled by Ezra sank into insignificance compared to the superstitious veneration which to some minds clustered around these ever-growing traditions, and a sect of believers at length arose the Separatists or Pharisees, who absolutely pinned their faith and adjusted their lives, manners and actions entirely on the assumed authority of these traditions. This was the field in which Persian myths and Chaldean ideas where permitted to take root, until they almost supplanted the stern Monotheism of Abraham and Moses. Jesus frequently alludes to these traditions as making the law of Moses of no effect. It is from this source that the fantastic flights of Talmudic writers are drawn, and it is on the strength of these elastic oral teachings that the famous Cabala is founded. Cabalists and devoted admirers of these writings claim for them an antiquity ascending to Adam, and an origin stretching up to heaven. They trace the descent of this book to Seth, Enoch, Noah, Abraham, Moses, Joshua, the Judges, and with occasional flying visits back to Heaven from whence it came, straight on to the possession of a certain Hellenistic Jew, who, with a few followers, after having been banished for sedition to Alexandria, reappeared from exile about a century before the advent of Jesus of Nazareth.

One of the Cabalistic collections is called Zohar, or the Book of Light, and around this volume, the traditions cluster with immense enthusiasm.

The nature of Cabalistic writings we have already explained. They are for the most part, designed to mask, rather than reveal the true sense of the words, and this mystical style is assumed to be necessary in order to preserve sacred ideas from the vulgar, in short, not "to give pearls to swine," a favorite expression of the Cabalists.

A collection of Cabalistic writings was made in the second century, and some rare copies are still extant; from these we find that the writers enlarge much on the doctrines scattered throughout the East concerning Deity, the divine Trinity, which in its various phases, attributes powers and personalities, is exalted as the sublimest mystery of being. The Cabala discourses of the various emanations from Deity commencing with Adam Kadman, the Brahma of the Hindoos; the Osiris of the Egyptians; the Mithra of the Persians; the Logos, or Word, of the Greeks; the Divine Ensoph, or masculine Wisdom of Deity; and the Sophia, or Feminine principle of Creation. From thence it teaches of Hierarchies of celestial emanations, Angels, Archangels, Thrones, Dominions, Powers, Splendors; Fallen Angels, Planetary Spirits, Evil Angels, Demons, Elementaries, Men, Worlds, Spheres, and the entire order of that creative scheme, on which Hindoo Metaphysicians and speculated for thousands of years, and which the Egyptians had inscribed in colossal monuments, whose permanence will almost bid defiance to the destroying scythe of time.

The Cabalistic writings, besides the veiled mysticism with which they treat philosophical theories, contain directions for healing the sick, exorcising evil spirits, invoking good Angels and Planetary spirits; also, for the exercise of magical powers over winds, waves and elements generally. These powers are to be procured through purity of life, conduct and thought; strict attention to ablutions, purifications, prayers, the use of talismans, spells, charms, ceremonial rites, and other methods too familiar now to the reader to need further recital. The Cabalists put implicit faith in the use of sacred names, and the combination of certain numbers.

They rehearse seventy-two names of Deity, and affirm that according to the method in which they are written and pronounced, such will be the amount of virtue evolved from their use.

The system of numerals vaguely laid down in the Cabala is evidently a ray derived from the Egyptian figure before alluded to, as manifested in the building of the Great Pyramid, but still more lucidly defined in Pythagorean Philosophy, whilst the allusions so often made to the unity of design manifest throughout the universe, is a mixture of the ideas derived from Zoroaster, the Chaldean system of planetary correspondences, and a large infusion of Greek philosophy. The Cabala and Zohar are curious specimens of literature; compendiums of Eastern ideas, and fully sufficient examples of that style of writing justly termed Cabalistic, but when the full meaning of their obscure expressions is arrived at, the student will find broader, fairer, and more original fields of study in the elder nations, in their grand monuments, their most ancient writings, and above all, in the stately and inspired utterances of the Hebrew Prophets. One chapter of the sublime Isaiah, will convey a far higher conception of the relations between man and his God, than whole pages of the mystic Zohar, and the books of Ezekiel and Revelations, contain all the mysteries so elaborately concealed in Cabalistic writings; in short, we cannot promise our readers any higher results from their study, than such as many be attained by the perusal of other works on the antiquities of the East or initiation into the rites of modern Free Masonry. in the celebrated Rosicrucian diagram of Ezekial's wheel, the whole heart of the mystery is disclosed. Therein will be found the six ascending signs of the Zodiac representing Heaven, Good, the ascent of the human Soul, the Universe, or Macrocosm; in the six descending signs are all the opposite principles of evil, the fall of man, the descent of the Soul into matter, etc., etc., etc. in this consists all the mystery of Cabalism.

The succession of ideas representing the same primal thought in the varied but ever progressive intelligence of different nations, in different epochs of time, always present old truths in novel points of view. This is essentially illustrated in the history of Spiritism. The same fundamental principles underlie the whole structure of human and spiritual intercourse, and whether we study the relations that unite the two worlds from a Hindoo or European point of view, in the year 1 or our own time, we shall find that Magnetism and Psychology are the only keys which ever did or ever will unlock the gates of the Spiritual Kingdom, whilst the Spiritism or magic of different nationalities and times are only rife with examples of the various modes in which these two stupendous attributes of body and soul may be employed.

Learned men spend years in attempting to interpret the mystic raptures of Cabalism, whilst the stately old Jewish Bible lies open to their view, presenting an array of curious and varied literature, which far exceeds in valuable suggestion and breadth of information, every other ancient work extant save the Hindoo Vedas, or Persian Zendavesta. The direct simplicity of Genesis, the elaborate details concerning Egyptian customs, manners, and modes of worship brought to light in the other books of the Pentateuch, the startling accounts of angelic ministry with which every page abounds - the sublime imagery of the Hebrew Prophets, and the curious insight which their denunciations afford into the nature and universality of the idolatrous practices they protest against; the exquisite pathos and beauty of the New Testament teachings, the mixture of high-toned morality and mystic Gnosticism of the Epistles, and the clue to all the ancient mysteries afforded by the writings of Ezekiel, Daniel and John in the Apocalypse, combine to render the Hebrew Bible one of the most remarkable and notable specimens of ancient literature now extant.

It is a book which must compel the skeptic either to pronounce the dictum of willful falsehood and causeless imposture against all ancient history, or else to acknowledge that there must in olden time, if not now, have been a substratum of truth, in the immense array of spiritual demonstrations claimed to have been rendered in the days of antiquity.

The Bible is a book of Spiritism; an Arbatel of Magic, a storehouse of Oriental knowledge, and as such, commands itself to the earnest seeker after magical lore and spiritualistic light.

There were periods in the history of the Jews, when the prophetic afflatus was lost, quenched, as it would seem, by the idolatrous perversity of the people and their devotion to other rites than those enjoined by their Priests and Prophets.

Such was the interregnum that occurred after the death of Samuel; and again after the closing up of the Prophetic era in the person of Malachi, called from thence "the seal of Prophecy." With the advent of Jesus of Nazareth, a new era dawned upon the world, not only in relation to the sublime teachings which he inculcated, and the good words by which he sealed his commission, but by the strictly human evidences of magnetic and psychologic power which resulted from his mission.

All history proves that there are mental as well as physical epidemics; contagious affections of the mind as well as of the body.

When a great reformatory thinker appears in the arena of human life - when such a one is endowed moreover with that mysterious charge of Astral fluid which effects cures of disease, and produces other magnetic phenomena on all who come within his influence - look to see that combination of mental and physical power diffusing itself far beyond the sphere of its immediate source.

From such magnetic and psychologic influences arose that irresistible tide of religious opinion which spread throughout the East from the minds of inspired teachers like Confucius, Zoroaster, Buddha and Christ. Such was the source of those mental and physical epidemics which imparted belief in, and power to effect, the practices of witchcraft in the middle ages; which influenced the French Prophets of the Cevennois with a mighty enthusiasm equal in effect to the ecstasies of Indian Fakeers; which animated the Ecstatics at the tomb of the Abbe Paris, and rendered the "Convulsionaires" insensible to pain; which exhibited itself in demoniacal possessions in the multitudes who made up the ghastly records of Witches and Wizards in Scotland, New England, Sweden, and in later times, in the Valley of Morzine - in short, in all cases of mental epidemic, whether it take the shape of that enthusiasm which enabled frail women, young children and feeble old men to court the agonies of martyrdom during the first centuries of the Christian era, or that subjugation of sense and reason to the control of evil spirits, which marked the madness of witchcraft.

We shall conclude this section by a supplement giving extracts from an old work, entitled "Moses and Aaron," or an account of the civil and ecclesiastical rites of the ancient Hebrews, by Thos. Godwyn, B.D., published at London in 1628.

In these curious excerpts the reader will find correct and graphic descriptions of the various kinds of divination, etc.l, whether lawful or forbidden, practiced by the Jews of all.

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The Great Pyramid of Egypt - Its Possible Use and Object

Amongst the intellectual triumphs achieved by the Egyptian mind, must be reckoned the knowledge of Astronomy, Astrology, Mathematics, Geometry, and a perception of that most profound of all sciences, namely, the universal law of correspondence existing between the four branches of knowledge above - named heaven, earth, man and all created things.

Those who search Egyptian records to their full depths, and can learn above all other examples, to read perfectly the meaning of the Great Pyramid, the object in its erection, the principles upon which it was built, and the use for which it was designed, will understand that man and his planet were fashioned in certain proportions represented alike in numbers, colors, sounds, forms and uses. Those who understand one department of natural science, possess a key which unlocks the whole. Therefore, this great Pyramid, built to illustrate the most perfect principles of astronomy, astrology, mathematics and geometry, ought to possess an interest in the eyes of the profound scholar, which removes it forever from the common-place idea that this wonderful structure was erected merely as a huge royal sepulchre. The tomb of its founder it undoubtedly became; for, in order to celebrate all the mysteries of life and being - the special object for which the great Pyramid was built - death must also take its place in the pageant, and the stupendous history of the Soul's progress through the section of eternity embraced by man's brief sojourn on this planet, could not be completed, unless the Angle of Death was assigned his niche in the splendid shrine.

It would be impossible, without entering into a labored and abstract description first, of mathematical principles, and next, of geometrical measurements, disquisitions which we are assured would not be acceptable to at least four hundred and ninety of our five hundred readers - to explain the methods by which the Egyptians obviously arrived at the idea, that the entire order of the Universe was based on a geometrical figure, and included in a mathematical sum - also that in all departments of being this figure would be found and this sum would exist. In this volume we can but vaguely hint at this sublime discover, but whilst a vast mass of Egyptian vestiges disclose its prevalence, the great Pyramid is in itself a complete illustration of the idea. As regards popular theories concerning the design of this vast monument, we must premise our own statements of belief by acknowledging that the number of wise and learned men who have devoted time, talent and indomitable effort to research in Egyptology, have justly earned the thanks of posterity, adn the respectful appreciation of all to whom their opinions have been rendered. It is not with a view of combatting the theories advanced by eminent Egyptian discoverers then, that we now write, but in view of the specialty of our subject we believe we have an interest in this great Pyramid which has not been sufficiently well considered by others, and therefore we venture to propound the subjoined opinions concerning the uses for which this marvelous structure was designed.

The most ancient Theosophists, amongst whom we include the Hindoos and Egyptians, taught that there existed throughout all being that universal law of correspondence to which we have before alluded.

All Eastern nations attributed the origin of life, light, motion and mind to the action of the Spiritual Sun, symbolized by the physical orb of day.

Character, destiny, physical form and external appearances of all kinds were determined principally by astral as well as solar influences.

Again it was argued that laws stern and immutable, principles strict and unvarying, must underlie a scheme in which millions of worlds are the actors, yet the whole drama is conducted in the most unbroken system of harmony and power. To arrive at any just idea of causation, it was believed that well defined mathematical quantities and geometrical proportions must be the underlying principles of this stupendous chain of being, all moving, living, and acting severally and singly in the most unbroken power and perfection.

Every sound in the universe must conform to the harmonic rule, every shade of color must combine to produce the totality of pure white light. Every creature must be a definite part, everything an organ belonging to the vast whole. Fanciful methods of interpreting this gigantic scheme by the laws of correspondence must ever remain fanciful, unless the keystone was found which should combine all the separated parts of the grand Temple of humanity by one mighty arch. This fair white stone would be neither oval nor square, yet its perfection would delight all eyes, its beauty excite the wonder of all beholders. In all mystic proportions would be found the square, the triangle, the circle and the line. In its combinations would be expressed the truths of Astronomy, or the science of Astral worlds; Astrology, or the science which connects the sum of worlds with the units, and teaches how the mass influences and disposes of the integral parts; Mathematics, or the science which assignes to each world its number, to each component part its unit, and finds in the whole sum the just relations which each unit sustains to the other, and to the whole. Fourthly and last is the science of Geometry, by which the universe is mapped out in lines, angles, squares and circles, in which all the component parts are arranged in just relations to each other, and united together in the grand circle of Infinity.

Let not our readers regard these words as meaningless, or deem them the mere rhapsody of a transcendental writer:

"The stone that the builders reject becomes the head of the corner."

For ages the great Pyramid has been this rejected stone.

The world has not known it, and the builders of science have thrown it away amidst the rubbish of speculative possibilities.

Long has it waited for recognition, and we deem we do not claim too much for it when we prophesy it will yet be read and understood, and take its place as the keystone in the lost art, which interprets the grand science of being as a Masonic Lodge. All creation, the Universe itself, is the Lodge of the Divine Mason, in which all the principles of science are found, from the smallest atom to an Astral system. All are arranged in the exact order of pure mathematics and geometry, and the great Pyramid was built to represent this sublime truth, to celebrate its mysteries and perpetuate its meaning from generation to generation.

We shall now present to the reader a few excerpts from various authoritative writers, whose opinions will strengthen the theory vaguely intimated above.

Bishop Russell, of St. John's College, Oxford, England - advancing the very just and reasonable hypothesis that the great Pyramid of Cheops was not built by a descendant of the ancient Egyptian dynasty, but rather by one who was determined to illustrate in its erection ideas imported from a still older and more advanced civilization - says in his fine treatise on "Ancient Egyptian Monuments:"

"It is manifest at first sight that the dynasty of princes to whom these stupendous works are ascribed were foreigners, and also that they professed a religion hostile to the animal worship of the Egyptians, for it is recorded by the historian (Herodotus) with emphatic distinctness, that during the whole period of their domination, the temples were shut, sacrifices prohibited, and the people subjected to every species of calamity and oppression. hence it follows that the date of the pyramids must synchronize with the epoch of the Shepherd Kings, those monarchs who were held as an abomination by the Egyptians, and who, we may confidently assert, occupied the throne of the Pharoahs during a part of the interval which elapsed between the birth of Abraham and the captivity of Joseph. The reasoning now advanced will receive additional confirmation when we consider that buildings of the pyramidal order were not uncommon amongst the nations of the East......At the present day there are pyramids in India, and more especially at Benares......An edifice of the same kind has been observed at Medun, in Egypt, constructed in different stories or platforms, diminishing in size as they rise in height until they terminate in a point the exact pattern of which was supplied by the followers of Buddha in the plan of their ancient pyramids, as these have been described by European travelers, on the banks of the Ganges and the Indus."

The author of this work has himself visited and examined these Hindoo structures, taking part in the rites of initiation still practiced in their ancient crypts, and that after a fashion, which clearly indicates that the great Pyramid of Cheops was designed upon the same model and for the same purpose. Bishop Russell adds:

"Such too, is understood to have been the form of the Tower of Babel, the object of which may have been to celebrate the mysteries of Sabaism (the astronomical religion), the purest superstition of the untaught mind. Mr. Wilford informs us that on his describing the great Pyramid to several very learned Brahmins they declared it at once to have been a Temple, and one of them asked if it had not a communication with the River Nile. When answered that such a passage was said to have existed, and that a well was to be seen to this day, they unanimously agreed that it was a place appropriated to the worship of Padma Devi, and that the supposed tomb was a trough, which on certain festivals, her priests used to fill with water and the sacred lotus flowers.

"The most probable opinion respecting the object of this vast edifice is, that it combines the double use of the sepulchre and the temple, nothing being more common in all nations than to bury distinguished personages in places consecrated to the rites of worship. If Cheops intended it only for his tomb, what occasion was there for a well at the bottom, the lower chamber with a large niche in its eastern wall, the long narrow cavities in the sides of the large upper room, encrusted over with the finest marble, or for the ante-chambers and lofty gallery with benches on each side that introduce us into it? As the whole of Egyptian Theology was clothed in mysterious emblems and figures, it seems reasonable to suppose that ll these turnings, apartments and secrets in architecture were intended for some nobler purpose, for the catacombs are plain, vaulted chambers hewn out of the natural rock - and that the Deity rather, which was typified in the outward form of this pile, was to be worshipped within."

Always desirous of presenting the views of such writers as may prove more acceptable to our readers as authority than ourselves, we propose to render our own opinion on this recondite subject in another quotation from a curious little work put forth by an erudite American gentleman by the name of Stewart, on the subject of Solar worship. This author says:

"It is important not to lose sight of the fact, that formerly the history of the heavens, and particularly of the sun, was written under the form of the history of mean, and that the people almost universally received it as such, and looked upon the hero as a man. The tombs of the Gods were shown, as if they had really existed; feasts were celebrated, the object of which seemed to be to renew every year, the grief which had been occasioned by their loss. Such was the tomb of Osiris, covered under those enormous masses known by the name of the Pyramids, which the Egyptians raised to the star which gives us light. One of thse has its four sides facing the cardinal points of the world. Each of these fronts is one hundred and ten fathoms wide at the base, and the four form as many equilateral triangles. The perpendicular height is seventy-seven fathoms, according to the measurement given by Chazelles, of the Academy of Sciences. It results from these dimensions, and the latitude under which this pyramid is erected, that fourteen days before the Spring equinox, the precise period at which the Persians celebrated the revival of nature, the sun would cease to cast a shadow at midday, and would not again cast it until fourteen days after the autumnal equinox. Then the day, or the sun, would be found in the parallel or circle of the Southern declension, which answers to 5 deg. 15 minutes; this would happen twice a year - once before the spring, and once after the fall equinox. The sun would then appear exactly at mid-day upon the summit of this pyramid; then his majestic disk would appear for some moments, placed upon this immense pedestal, and seem to rest upon it, while his worshipers, on their knees at its base, extending their view along the inclined plane of the northern front, would contemplate the great Osiris - as well when he descended into the darkness of the tomb, as when he arose triumphant. The same might be said of the full moon of the equinoxes when it takes place in this parallel.

"It would seem that the Egyptians, always grand in their conceptions, had executed a project (the boldest that was ever imagined) of giving a pedestal to the sun and moon, or to Osiris and Isis; at midday for one, and at midnight for the other, when they arrived in that part of the heavens near to which passes the line which separates the northern from the southern hemisphere; the empire of good from that of evil; the region of light from that of darkness. They wished that the shade should disappear from all the fronts of the pyramid at midday, during the whole time that the sun sojourned in the luminous hemisphere; and that the northern front should be again covered with shade when night began to attain her supremacy in our hemisphere - that is, at the moment when Osiris descended into hell. The tomb of Osiris was covered with shade nearly six months, after which light surrounded it entirely at midday, as soon as he, returning from hell, regained his empire in passing into the luminous hemisphere. Then he had returned to Isis, and to the God of Spring, Orus, who had at length conquered the genius of darkness and winter. What a sublime idea!"

That this great Pyramid was built by those who transcended the ancient Egyptians in sacerdotal arts, sublimity of conception, and the knowledge of the exact sciences, none can question. That it was designed for a Temple as well as a tomb, all true Initiates of Oriental mysticism will affirm. Its external form is the purest example of mathematical rule and geometrical proportion in the world. The perfect square is obtained at its base; perfect triangles at each corner, and a perfect circle, when it becomes, as it was designed to be, the semi-annual pedestal of the Sun and Moon.

According to the hypothesis of Prof. Piazza Smythe, the object of this great Pyramid was to convert it into a granary in time of famine, and a storehouse for the preservation of treasures in the event of a general inundation, or other national calamity. Others imagine it to have been simply designed as the tomb of its founder, Cheops, and a monument to his memory. These and other opinions concerning its destined uses are supported with more or less plausibility. Prof. Smythe, the chief supporter of the first named hypothesis, triumphantly pointing to his wonderfully adjusted scales of measurement, and actually proving - at least to his own satisfaction - that the huge porphyritic coffer, found in the great upper chamber, lidless, open, empty, was designed for an universal standard of measurement, and that its division into certain nicely calculated parts, will coincide with the standard of dry measure now in common use throughout Europe and America! A better understanding of the profound heights of metaphysical speculation in which the Oriental mind employed itself would have shown the learned Edinburgh Professor that this vast edifice was designed as a sky and earth meter, not a mere standard by which farmers and market women could adjust their bargains during centuries after the great founder had ascended to his place of recompense and rest, and that the huge problem of scientific discoverers, the mystic, lidless, wholly unornamented, uninscribed coffer, in the midst of the vast unornamented and uninscribed chamber, was not intended as a model for all generations of succeeding corn and seedsmen, but as a sarcophagus for living men, for those Initiates who were there taught the solemn problems of life and death, and through the instrumentality of that very coffer attained to that glorious birth of the Spirit - that second birth so significantly described by the great Hierophant of Nazareth when he answered those who came to inquire of him by night, saying: "Except a man be born again he cannot see the kingdom of God."

Except a man be born of water and of the Spirit, he cannot enter the kingdom of God.

That which is born of the flesh is flesh, and that which is born of the spirit is spirit.

Marvel not that I said unto thee, ye must be born again ....

Nicodemus answered and said unto him, How can these things be?

Jesus answered and sid unto him, Art thou a Master in Israel and knowest not these things?

We might ask the same question of the learned Professors, but the succession of ideas revealing the sublime metaphysics of being, transmitted from God through nature to his first Priests, the ancient Priests of the Aryan tribes, from them to the Hindoos, on to the Egyptians, forward through Moses to the Hebrews, the "Masters in Israel," and chief of them all, to the Essences, of whom Jesus of Nazareth was the best type - these items of pure metaphysics, form no part of the learning of great Edinburgh professors, and so the huge sarcophagus of the might Temple of Cheops, in which Initiates were designed to by typically born again of water and of the Spirit, became a corn measurer in the eyes of the great British mathematician! When an angel spoke at the baptism of jesus, the by-standers said, "it thundered." Such by-standers are not all dead yet.

The time was when Egypt, the young untutored child of the desert, was not the Queen of arts and sciences, who sat enthroned over the intellectual world. Then did she become the prey of the spoiler. She was invaded and conquered by the "Pali" - Shepherd Kings of "Hyksos," who, according to Manetho, overran the land, put the inhabitants to chains and tributary service, and became for awhile the Rulers of Egypt. What this country was before the advent of these Shepherd Kings we can hardly conjecture, but after their rule, every monument, pyramid, and inscription, bore the stamp of Oriental ideality. It needs not that we particularize the details of these revolutionary changes; we only allude to them, to account for the wonderful parity which exists between the religious opinions which we have enlarged upon in our descriptions of Hindoo worship, and those which re-appear in Egyptian Theogony. Let us, as Solomon says, consider the conclusion of the whole matter. Cheops, a monarch of the invading line, caused a temple to be erected in conformance with those strict rules of science revealed to the ancient Hindoo metaphysicians, as the mode in which God worked.

The external of this gorgeous edifice was the symbolism of the world; built upon the purest principles of Astronomy, Astrology, Mathematics and Geometry.

The interior was a Temple designed to teach and illustrate those sciences, and as the soul of man was regarded as an emanation direct from Deity, so its progress through matter - its fall from spiritual purity to an alliance with gross matter - its transmigration through various forms for the purposes of probation and purification, its ultimate birth into manhood and - provided the animal prevailed in its nature - its descent again into animal forms, and provided the spiritual prevailed, its new birth and final transformation into a pure spiritual existence; these were the stages of the gorgeous drama which the Temples were built to display, and chiefest of all was the great Temple of Cheops, which by profound and correct astronomical calculations, the founders designed should be the physical centre of the world, so they also metaphysically designed it to be the great centre of all those sublime teachings which, in the form of sublime teachings which, in the form of mysteries too profound for the vulgar mind, they, the ancients organized into Free Masonry.

The base of this great building occupies something over thirteen acres of land. Its base line is 764 feet, and its vertical height 480. Descriptions of its bewildering passages, noble halls, chambers, galleries, sunken shafts, ending in secret crypts, blocked up by fallen stones and accumulations of sand, the descending passages invariably found leading to all sepulchral edifices, the ascending galleries and noble chambers which forbid the idea of its being a monument of death alone, its empty, lidless sarcophagus without any signs of attachment, whereby a lid could ever have been used, and the perfect absence in the upper chamber of all inscriptions which could declare the secrets of the rites performed within it, all speak in trumpet tones to the true and instructed masters in Israel, of the design and scope of this wonderful building and its actual nature as a veritable Lodge of Ancient Free Masonry.

We must add, that this dumb but most eloquent structure is full of revelation to the true mystic. its base is the perfect square which symbolizes in its four corners the sacred number 4, the union of the masculine and feminine principles. Its corners are the perfect triangle, the symbol so esteemed throughout the East as the masculine emblem, and significant of the mystic number 3. Its apex represents the Phallus, the sign ever deemed throughout the East the symbol of Deity, or the creative principle. The descent of the sun upon its apex at the two solemn epochs of the year, which signify life eternal, and death through the ever-constant adverse principle of evil, complete the series of allegorical ideas which this building was designed to celebrate.

The different stages of the mysteries celebrated within its crypts, tortuous passages, large halls and grand chambers, would not now avail to related, even if we did not feel bound in honorable promise to suppress them. But their spirit belongs to humanity. They are found in the grand law of universal correspondence - correspondence which makes Geometry the plan, and Mathematics the sum of all things that be; that knits up color and sound, form and function, matter and spirit, heaven and earth, man and his Creator, each planet with his solar system, and the solar system with the universe, in one stupendous scheme of harmony - harmony in which, a number, a sign, a color, a tone or a word will express the whole. The number is one - the color, white - the sound, the pure octave - the word, all the synonyms which relate to God - the sciences, Astronomy, Astrology, Mathematics, Geometry - the parts, Infinity, the sum, Eternity. Fragments of this sublime philosophy have been obtained by all the capable minds who resorted to the Egyptian Priests for information concerning their occult wisdom. Parts of it are to be found in all the different philosophical systems of the Greeks and Romans, the Cabalism of the Jews, the mysticism of the mediaeval sects called Alchemists and Rosicrucians; the fullness of Ancient Masonry, and the effete exoteric puerilities of modern Free Masonry; the figure which typifies the perfection of this system in geometrical proportion is often passed by unnoticed in Egyptian monuments.

The world is spoken with cold, lifeless, unsanctified lips, and has no efect on the unresponsive air.

The magnificent unison that strikes from the lowest to the highest depths, including all the tones of Creation, sounds in vain in the harmony of choiring worlds upon ears that are dulled to every tone save the clink of money, the emblem of all materialism; but amidst this eclipse of the true faith - this total darkness on the subject of the scientific religion, and the religion of science, the grand old Pyramid of Cheops stands grimly mute - eloquently speechless, waiting for the hour when the builders of the new Temple of divine humanity, missing the keynote of the arch, which is neither oblong or square, shall search amid the rubbish of antiquity, and finding the stone that the builders rejected, place it as the keystone in the arch by which the heavens overshadow the earth, and constitute the universe the Divine Lodge of the Master Builder, God.

There is yet another fragment of metaphysical history to be given ere we feel free to close this section.

The Sun God, to whose honor this temple is dedicated, once in every year dies, and descends into the deepest portions of the earth.

So does death linger in the lowest crypts, in the ashes of the earthly founder of the building. The intricate passages, the narrow, rough and rugged paths, and the final openings into the great Temple Hall were only so many practical types of the Soul's progress to that of the Sun God through the constellated Zodiac of the skies. In the great Hall to which he at length arrives, the Neophyte was instructed in the last great lesson of life and eath. Slain by violence and laid in the coffer, with him is destroyed the Master's word on which the building of the Great Temple depends.

The aroma of death directs the searchers to the spot where he lies.

On the five points of human fellowship, he is raised to life again and elevated to the still higher degree of life eternal. Born again! - now he becomes the key-stone and is placed in the royal arch which completes the building of the Divine Temple. There the Sun of Heaven sits triumphant on the apex of the Pyramid -- the Pyramid which in itself is a symbol of generative life.

This temple was the work of those who lived 5,000 years ago. Its date is no uncertainty. Names and inscriptions ahve been found which justify this opinion inferred both by Manetho and Herodotus. The rites celebrated in this grand old fane at least 2,500 years ago, are not quite forgotten yet, nor are the principles upon which they were practices, blotted out. The moving phantasmagoria which which constituted the glory of ancient Egypt has disappeared from the scene, perhaps never again to be replaced, certainly never by a band of actors as sublimely perfect in the highest realms of life's melodramatic art as those who figured in the great Epic of antique Egypt's palmy splendors.

To-day tribes of wandering Arabs scarcely banded together, not ruled by some poor Sheik, who will perform magic for the value of a few English Shillings, or a set of Dervishes who will dance, whirl, howl, or throw themselves into epileptic trances, for a few dollars, represent the chief of what was once so wise, powerful, far-seeing, and sublime, in Egyptian Spiritism.

Notwithstanding this picture of external degradation, the spirit of ancient Egypt, filtered through the epics of classic Greece and the memories of stately Rome, still lives, still animates the earnest student and the patient scholar to fresh research in the letter of the dead Orient, and fresh discovery in the hidden meaning of its immortal Soul. The day will come when the magic of the ancients will be the Science of the moderns, and in that morning light of revelation the Great Pyramid of Cheops will be known for what it really is, the alphabet which spells out the signification of the Divine Drama of existence.

Posted by mikki at 04:18 PM | Permalink | Comments (1)

The immense prestige acquired by ancient Egypt for unapproachable excellence in every department of art and science, has invested the name and history of this land with a reputation for magical wisdom which raises expectation to the very highest pitch. A general impression seems to prevail moreover, that Egyptian monuments, incomprehensible hieroglyphics. and buried crypts conceal treasure of magical lore unknown to other nationals and inaccessible to modern research. But assuming, as there is good reason to do so, that Hindostan preceded Egypt in the dynastic order of ancient civilization, India surviving, although Egypt is no more, still preserves the originals of those splendid myths which become the undertones of Egyptian sacerdotal science. And again, how many of the wisest and most philosophic minds of Greece visited the Egyptian priests, sat at their feet, and carried from thence those systems of esoteric knowledge which became the corner-stones of Grecian mysteries? Those mysteries are such to us no longer, and we lose nothing of Egyptian wisdom because we find it filtered through Greek philosophy. Neither must we forget that the founders of the Jewish nation were residents in Egypt during some portion at least of her most triumphant periods of civilization, and when this captive people were led forth my Moses, he carried with him as much of the far-famed wisdom of the Egyptians as a well instructed Hierophant could obtain.

Believing, as the best authenticated fragments of history would imply, that this same Moses claimed by the Jewish people as their own countryman was in reality an Egyptian priest, and an Adept of the famous school of Heliopolis, we marvel not to find every item of Jewish religious worship stamped with Egyptian characteristics; hence, too, we see little ground for the general belief that Egypt conserved within herself sacerdotal mysteries utterly unknown to contemporary nations of antiquity, or that those elements of mystic wisdom for which she became so famous, perished with her, and have been lost in the night of her antiquity. We believe that the veil of Isis concealed the mysteries of nature only from the vulgar who were unable to comprehend them, whilst the wisdom so hermetically sealed against all but the Initiates were preserved in the sum of Grecian philosophy, which is itself by no means inaccessible to the student of the nineteenth century.

As to the ornaments of which the Hebrews spoiled the Egyptians on the eve of their exodus, they are perfectly well understood to signify in Cabalistic language, the external rites and ceremonies of their religious worship. And all these are as fully revealed in the writings of the Hebrew prophets and the Book of Revelations, as they were, when breathed into the ears of trembling Neophytes by the Hierophants of Egypt,. Whilst therefore, we may admire, wonder, philosophize, and crown the land of the Nile with a mastery over arts and sciences unknown in any other country or time, whilst we gaze on her stupendous ruins with an awe and wonder that almost revives the belief that, the sons of God did take them wives of the daughters of men, and in those days there were giants; still, we cannot admit that the genius of great Egypt has perished, or that her understanding of nature's most occult laws lays buried in secret crypts of veiled hieroglyphics, forever remaining the unsolved problems of history.

The indisputable parity between Hindoo and Egyptian sacerdotalism, justifies the belief of many eminent scholars, that the famous books of Hermes, so pretentiously heralded forth to all subsequent ages as the writing of Thoth, "the secretary of the Gods," found their originals in the still existing four books of the Hindoo Vedas, and that those originals still exist, although the copies are said to have been lost, or only reproduced in fragments, treasured up as the most priceless gems of antiquity. The books of Hermes, like the Vedas, were divided into four parts, and subdivided into forty-two volumes.

They treated of the same subjects, were carried in procession in the same order, and by the same classes of Priests and Prophets. The treatises claimed from time to time to be reproduces as Hermetic wisdom, are direct paraphrases of Vedic writings, and the chief difference that exists between them is the value which posterity attaches to that which is unattainable, and the indifference with which it regards the treasures it still possesses. There can be no question that the Jewish Ark of the Covenant found its model in the Egyptian Oracleship; that the chest held so sacred as the repository of nameless treasures carried about in the celebration of Bacchic rites, is paraphrased from a similar instrument used in the Osiric mysteries, whilst the resemblance between the solar and phallic emblems, crosses, obelisks, pyramids, and temple services of india and Egypt, are too obvious to escape the notice of the most superficial observer. The sequence of descent from the rites performed at Benares to those of Heliopolis, and from thence to Eleuesis, may be clearly traced; in a word, whilst India may be regarded as the fatherland of myth and sacerdotal mystery, the entire East, including great Egypt, once splendid Babyionia, Palestine, Persia, Greece and Rome, all may be regarded as tributary nations, amongst whom the ages have parted the garments of the great Hindoo Messiah, the oft reincarnated original of all the worshiped Sun-gods of antiquity. We are aware that to many, these assertions will be deemed worthy only of an anonymous writer. "God understands!" And in that brief sentence is our recompense for all the misapprehension and wrong that our words may suffer at the hands of humanity.

The specialties of Egyptian magic were these. The priests of Egypt, who were the sole conservators of all the religious, spiritual, and metaphysical knowledge of their land - were perfect Adepts in the two great spiritual forces now called Magnetism and Psychology. In Egypt, as in India, the priestly caste included many grades, the highest of whom were the Prophets, a class who were obviously synonymous with the modern "Spirit mediums," that is persons in whom the gifts of the spirit were implanted by nature, and that without process of artistic culture.

Amongst the lower orders were those wonder workers who have obtained the name of magicians, and beneath them again, and not necessarily included in the priestly hierarchy at all, were itinerant ascetics, who performed marvelous feats by reason of natural magical endowments, quickened by culture and abstinent practices, called Dervishes, a class which finds an abundant representation throughout Egypt to this day.

The Egyptian priest, although an ascetic and rigid disciplinarian, did not practice the life-long and abnormal self-mortifications endured by the Fakeers of India and some of the Lamas of China. They were highly educated scientific men, and learned by experience that more potential virtues existed in nature, than were to be eliminated from the human body in a starved and mutilated condition. They understood the nature of the loadstone, the virtues of mineral and animal magnetism, which, together with the force of psychological impression, constituted a large portion of their theurgic practices. They perfectly understood the art of reading the inmost secrets of the Soul, of impressing the susceptible imagination by enchantment and fascination, of sending their own spirits forth from the body as clairvoyants, under the action of powerful will - in fact, they were masters of the arts now known as Mesmerism, Clairvoyance, Electro-biology, etc.

They also realized the virtues of magnets, gems, herbs, drugs and fumigations, and employed music to admirable effect. The sculptures, which so profusely adorn their temples, bear ample witness to their methods of theurgy and medical practice, for which their renown is immortal.

Their sacerdotal system was both exoteric and esoteric, and divided into speculative philosophy and practical magic.

The nature of their Theosophy we have already sketched out in earlier sections, treating of the astronomical religion and the worship of the powers of nature, especially of the generative functions.

In these systems the whole arcana of Egyptian wisdom was to be found. Their hierarchy of Gods, Goddesses, and intermediate spiritual agencies were derived from these systems of worship. All their grandest temples and priestly orders were devoted to the worship of the spiritual Sun, of whom the majestic god of day was but the external and physical type.

Every star, planet and element was impersonated in some form; hence, they found that immense range of correspondences in nature which impressed a sacred idea on so many animals, birds, insects, reptiles and plants.

The different powers and functions of Divinity that they imagined to be manifest in these objects, excited their reverential feelings, not the objects themselves.

The sacred triangle, representative throughout the East of the masculine principle of generation - the Yoni, circle, lozenge, or horizontal line, significant of the feminine principle, these, with crosses of every variety, indicative of the same generative functions, were esteemed by the Egyptians as most sacred symbols and will be found interspersed in all their sculptures.

Isis, the maternal principle in nature, was very commonly represented as a hawk-headed Deity, from the sacredness attached to the idea that the hawk was the bird of the Sun, could ascend to its resplendent heights and gaze with undimmed eye into its blazing beams. The serpent was esteemed in Egypt, as in other oriental lands, as an emblem alike of the Deific principles of good namely: immortality, rejuvenescence, wisdom and health, and of death, terror, destruction and evil.

The famous Anubis, whose emblem so often occurs in Egyptian sculptures, was derived from the Dog Star, whose sign in the ascendant gave notice of the rising of the sacred River Nile, worshiped for its beneficense in irrigating the land.

The Dog Star on this account was esteemed as the door-keeper of the house of life. He held the key of the portals of immortality. He was the invariable attendant of Osiris, the Sun-God and Judge of the Dead; hence, the dog-headed Deity Anubis is so constantly seen in connection with sculptures of religious significance.

The sum of Egyptian Theogony is too well known to send further description here; nor does it materially affect the magical practices of this great people. We shall only, therefore, allude to or describe it, inasmuch as it may throw light upon our special subject.

The belief in Gods, Goddesses, good and evil spirits, the immortality of the human soul, and its transmigrations for purposes of probation and purification, the magical union between the heavens and the earth, the influences of the sidereal heavens upon nature and human destiny, the fall of the spirit from a condition of innocence and bliss, and its ultimate restoration through long series of probationary states - the spiritual powers once enjoyed by the primeval man, now lost, or held latent, and in part only, restored by the practice of a divine life and initiation into the sacred mysteries; these were main ideas which underlaid Egyptian Theosophy, and connected its speculative science with its magical practices.

The history of the Sun-God, the worship of the powers of nature, the trials, discipline, probationary states, purification of the human soul and its ultimate restoration to Deity, were the doctrines taught through gorgeous dramatic representations in the famous mysteries of Isis and Osiris, to obtain a complete knowledge of which many a valuable life was vainly sacrificed. The full sum of magical knowledge was limited to the Kings and Priests, and the latter, according to their worthiness and different grades of rank, were instructed in all that appertained to the subject. The rite of circumcision was an absolute prerequisite to initiation, hence foreigners, who, having arrived at adult age, when this rite might, as it often did, prove fatal, feared to encounter its hazards, and were seldom admitted to the mysteries. The rite of circumcision was symbolized by a circle, and the Egyptian priests wore a consecrated ring in memory of its performance.

The ceremonies of initiation into these mysteries are not, as the would-be mystics of the present day imply, so entirely unknown to this generation. Those who really understand the esoteric meaning of Free Masonry, and the Apocalypse, might discover therein a clue to the ancient mysteries, which few merely exoteric or superficial thinkers dream of.

In the present limited treatise we can do no more than indicate the general tenor of their conduct. They were as follows:

The Neophyte upon being presented to the attendant priest, after having undergone a preliminary series of purifications by bathing, fasting and prayer, was conducted before a masked tribunal, each member of which was arrayed in funeral robes. On every side of the vast hall of assemblage were emblems of death, and sculptures representing the judgment through which departed spirits must pass ere they were permitted to quit the earth and enter upon the next stage of the soul's probation.

The Neophyte's conductor wore the Dog's head mask of Anubis. The chief Judge, representing Osiris, was surrounded with his bench of Assessors after the fashion of an actual judgment, such as was held upon deceased persons ere their remains were consigned to the sepulchre. After the usual funeral rites were ended, the Neophyte was advised that he must now consider himself as dead to the world. All its pursuits, pleasures and attractions must be renounced forever, and an embryotic life must be entered upon, preparatory to the expected new birth which he was to attain through a long series of painful, fatiguing and soul-distracting probations.

As an evidence of the power his Judges exerted over him, the Neophyte was astonished, and in some instances horror-struck to hear one after another - the Assessors starting forth as his accusers, each in turn rehearsing all the errors or shortcomings of his past life, dragging to light even his secret desires, and the hidden things of his inmost nature, thus proving the extraordinary facility with which these great Adepts could clairvoyantly perceive all secrets, and read the characters of men. After this, long list of penances and acts of severest discipline were imposed upon him. During this fearful trial the accused was not permitted the slightest opportunity of rebutting the charges brought against him, the strictest silence having been enjoined, all save the tremendous oaths and self-invoked penalties which he was called upon to pronounce, both on entering and quitting the sacred presence.

From this point the Neophyte was required to abide in certain crypts sculptured over with animals, typical of the criminal propensities to which the soul is addicted, and then instructed in the snares and temptations to which the passions were liable to seduce him. Thus he was taught how these passions might assail him, and in what manner to subdue them by penances, prayers and abstinence. Long hours were spent in total darkness, processes of discipline, and even sever scourgings, dramatic scenes representative of passages in the Sun-God's history, alternations of light and darkness, pleasure and pain, fasting and feasting; some scenes where the senses could be indulged, others where the means of gratification were presented, but the Initiate's strength of resistance was tested; all these were but preliminary exercises through which the emaciated body and tortured soul was required to pass ere he could become a Priest.

Frequent appearances before the awful Assessors of the Soul tested the actual progress he had made.

Sometimes the Neophyte was placed amongst the Judges, and required to pronounce upon the hidden secrets of others' souls, thus calling forth his intuitional powers, and strengthening his clairvoyant perceptions. Periods arrived when the severity of the discipline relaxed, and the tired spirit was magnetized to the somnambulic or trance sleep by powerful Adepts, who, by whispering in his slumbering ear, caused him to behold scenes of beatific beauty and prophetically pointed out the glory of the heavens to which conquerers in these fearful scenes of trail would ultimately attain.

Although gleams of hope, visions of beauty, and short, fitful periods of rest were thus permitted to the harassed spirits of aspirants for Priestly honors and magical knowledge, there were many who sank under the tremendous discipline, and passed to the higher life of the heavens ere its prototype was achieved on earth. Those who survived and triumphantly endured to the end were, as it was said, "often seen to weep, but never to smile." Their youth and all its blossoming fragrance was crushed out, and ever after they were stern, abstracted and isolated ascetics.

One stage of the initiation - probably its happiest phase - consisted in scientific schooling. The Neophyte having been previously prepared in the elements of rudimentary learning, was instructed in astronomy, astrology, medicine, mineralogy, mathematics, geometry and such arts and sciences as were known to that age. Magnetism and psychology were methods not only practiced on himself, but every Initiate was required to practice it on others, and it was during these processes that all the latent powers of the individual were expanded into stupendous growths. If the Neophyte was found to be possessed of natural prophetic endowments, much of the rigor of his probation was abated, and he was rapidly elevated to that higher rank amongst the Priests assigned to prophets, through whom the most transcendent spiritual powers were exhibited. Egyptian scholars have stated to the author that it was because Joseph, the Jew, was found to possess normally the spiritual powers which the Priests were compelled to acquire by art, that he was received into royal favor, and permitted to exercise such unlimited command; also, they alleged that MOses, or, in Egyptian phraseology, Mises (signifying law-giver), was a Priest of Heliopolis, and being naturally endowed with wonderful mediumistic, or spiritual gifts, he had excited the envy and jealousy of inferior orders of the Priesthood. A great feud existed, they said, between the Priests of different Temples and Moses, in his strong reliance on his invincible powers, revolted against the arbitrary authority of some of his oppressors, and hence was banished to the Lepers' quarter, a punishment so abhorrent, that, in revenge, he made his escape, joined the oppressed Israelitish captives, and retaliated upon his tyrannical countrymen by becoming the leader and deliverer of their unhappy bondmen.

One of the chief duties of the Egyptian priesthood was the cure of the sick, and for this purpose the Initiates were instructed in the simple arts of medicine then known and the routine of magnetic manipulations.

Loadstones were in constant use in temple service, and not a few of the most remarkable feats of magic were due to the knowledge of their use.

In therapeutic rites they were frequently held in the hands, applied to different parts of the person, and enclosed in metal balls held by the patients and connected by chains and rings. Thus they were formed into a kind of rude battery, in which the moisture of the body was deemed efficient in producing powerful magnetism. herbs, drugs, charms, amulets and sacred sentences inscribed on scraps of papyrus were often enclosed in metal balls, and applied to different portions of the body. Not unfrequently the unfortunate patients were treated to boluses made of sacred words and occult sentences.

Sometimes their afflicted members were bound up with these talismanic papyri or their foreheads were sealed with them after the fashion of the Pharisaic phylacteries.

Frequent bathings, the use of incense, spices, fragrant fumigations, herb drinks, simple medicaments, charms, amulets. spells, but above all, friction and magnetic manipulations, were the means by which the Egyptians acquired a skill in the mastery of disease, which has never been excelled, perhaps never equalled in any age or country of the earth. One of their most potential means of cure was to induce the famous Temple sleep practiced at a later day so successfully by the Greeks. In this condition - which was in fact somnambulic trance, procured through the magnetism of powerful Adepts - the sleepers were advised by whispers from the well-practiced watchers, to remember when they awoke that all the Gods communicated to them.

In this way dreams were procured or veritable visions seen, in which the patient received prescriptions, directions, and prophetic revelations which the priests never failed to apply, deeming this the most direct and infallible method of communicating with the Gods and insuring a certain cure.

We have said at the commencement of the second part of this volume, that Magnetism and Psychology were the two great columns that upheld the Temple of Spiritism.

Never was this sublime truth better understood and appreciated than by the Priests of Egypt. Their manipulations, knowledge of the occult virtues of stones, plants, vapors and magnets, their psychological powers cultivated up to the very verge where sanity ends and insanity begins, rendered them complete adepts in those noble sciences, of which we, in the nineteenth century, have but the slightest glimpses, but of which few save the inspired Mesmer have realized the full force since the ancient days of which we write. The chief process of initiation into the splendid mysteries depended on these arts. Appeals to the senses through delightful music, gorgeous scenery, dazzling lights, cimmerian darkness, the horrors of impending death, the appearances of frightful forms and ferocious beasts, the compulsion to ascend perilous heights, and descend into awful and interminable depths, the effects of solitude, fasting, scourgings, prayers, the sudden demand to explain the hidden thoughts of others, or execute deeds of daring and hardihood - all these terrible trials and soul disciplines, were means employed to evoke psychological powers of the mightiest kind. This was the far-famed wisdom of the Egyptians, these their mens of evoking all the latent powers of the mind, the triumphs of the spirit, the cure of the sick, and the mastery of the occult forces of nature. It must be admitted that in no nation of antiquity did such severe discipline and such intense intellectual culture precede the initiatory rites of Priesthood. In India the only methods required were the complete subjugation of the senses, and the annihilation of the passions, emotions, and attributes of matter; but the Egyptians were not only taught to elevate the spirit above the realm of matter, they were instructed how to call its highest powers into exercise. Their intellects were cultured by the acquisition of useful knowledge. The highest achievements of art were set before them. Science was hunted down, captured and forced to yield up its most occult revealments to the minds of these accomplished scholars.

Far deeper meanings than the multiplication or divisions of numbers were discovered in mathematics.

The Egyptians determined accurately the numbers which expressed men, Gods, the world and all things in the Universe. The occult principles in geometry were dragged from their lurking places beneath lines, circles and angles, and the true basic principles of world-building were revealed.

For thousands of years, the more than royal powers by which the Priests of Egypt ruled their land and held other nations tributaries to their mental achievements, continued in full force.

For thousands of years this noble Caste retained their integrity, maintained their justly acquired reputation for wisdom, and held their position as the guides of kings, the counsellors of warriors, the dictators of laws, the healers of the sick, Prophets of the future, wonder-workers and interpreters of the will of Deity and the ministrations of spirits.

Always ascetic, silent, true and faithful; their manners were reserved and taciturn. They never smiled nor partook of the amenities of social life and friendly intercourse. Cleanly active, pure and industrious; often tilling their own lands and taking the severest of exercise in sunshine and storm, they seemed to have completely ascended beyond the pains, penalties or interests of the world in their own persons, and only to be concerned for the weal, woe, or elevation of their fellow creatures. A more exalted race of men never won the secrets of eternity from the Gods, or more completely took the kingdom of heaven by storm through their own sublime powers.

Fascinating as are the researches connected with Egyptian magic, it would be useless to pursue them farther in regards their performance in ancient days. Those who pin their faith on Biblical accounts of the trial of magical power between Moses and the Egyptian magicians, perceiving in the recorded triumphs of the one, only the interference of their favorite God, and in the recorded failures of the others, the displeasure of the same partial Deity, will arrive at a very poor and imperfect conception of the truths which underlie the science of Egyptian magic. To the Priest, or in fact to any well-informed inhabitant of Egypt at this very day, the sudden visitation of lice, frogs, red rain colored by fine sand to the appearance of blood, boils, blains, murrain on cattle, or even the rapid approach and disappearance of thick darkness, will be no new phenomena nor require the miraculous intervention of a God to induce them. They may occur any day and at all hours, and they only require an accurate knowledge of atmospheric changes and the natural conditions of the land, to predict their appearance within any given space of time.

Those who have ever witnessed, as thy may do any day in the streets of Cairo, the marvels wrought by Egyptian serpent charmers, those who have seen these itinerant performers wandering through the cities, twining hissing snakes round their bare necks and arms, arranging them in dancing order and forming them into quadrille parties, will not question that Moses and Aaron learnt quite enough of serpent proclivities during a very long residence in ancient Egypt, to contend successfully with serpent charmers a little inferior perhaps to themselves - whilst for the story of the slaughter of the first born of Egypt! - Pshaw! the tale is too old and has been repeated too often to suit the purposes of rival sects, to be believed now of any nation in particular. One thing is certain. If the Pharaoh of the Jewish history did actually cause this hideous drama to be performed in his own land, he only paraphrased an old story long before imported into his nation by the Hindoos, on whose most ancient temple walls, sculptured representations of such a massacre may be found, dating back to periods long before the Jews were known as a people. The same remark applies to a similar tragedy said to have been enacted at a still later date in Judea under the reign of King Herod. If the writers of the New Testament had taken the trouble to acquaint themselves with the true origin of this fable, or had had skill and learning enough to have traced it from Egypt into India, and from most ancient Indian Sculptures into the realm of ancient mythical creations, it is doubtful if they would have permitted the same audacious fiction to have been twice repeated in the same volume.

Premising that we shall continue to write of Osiric mysteries in those of Eluesis; Egyptian Astrology in its succession from Chaldean Priests to Lilly and Dr. Dee; of Egyptian enchantments and fascinations in the magnetic passes of Paracelsus and Mesmer, and of their Priests' clairvoyant perceptions of heaven and earth, and all that in them is, in the equally grand and lucid revelations of a modern seer, whose name is all too little remembered and honored in his own country, but who will ere long be cited in evidence of the undying perpetuity of spiritual gifts, we take leave of a subject which the progress of ages and the diving economy of life assure us, we can never lose sight of in spirit, however the external form of its original may be buried beneath the super-incumbent masses of ruin and decay. The distinguishing feature of Egyptian magic, was the union of occult with natural science, the connection of super-mundane with mundane Spiritism. The specialities of the Egyptian magician were patience, devotion and self-sacrifice, in the acquirement of occult knowledge; skill in its use, purity of life, fidelity to his calling, and educational culture upreared on the foundation of natural gifts. These are the elements by which a true medium becomes an accomplished magician, and it was the Priests who rendered the name of Egypt famous through all time, and their land the synonym of all that is wise in intellect, stupendous in art, elevated in ideality and divine in spiritual science.

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The Chinese's Great Devotion to Magic - Spiritism of Two Distinct Kinds - The Performance of Extra Mundane Feats and Spirit Communion Through Spiritual Gifts

Few nations of the East exhibit a greater amount of devotion to magic than the Chinese, a people whose antiquity is the problem of history, whose priority of origin disputes the palm even with India, yet as far back as history can trace or tradition bear witness of, up to the present day, China, with all its surrounding Mongolian sister nationalities, has inseparably blended its religious belief with faith in spiritism. Mongolian spiritism divides itself into two kinds; the one is the performance of extra mundane acts or feats of magical power, the other, communion with spirits procured through what is now understood to be natural spiritual endowments. Although there is the closest resemblance between the magical practices of the Mongolians, and the East Indians, it would be impossible to overlook the spiritism of so vast a nation as that of China, and one in which its practices are so widely engrafted in the people's nature. The magic of the Mongolians, like that of the East Indians, is in a measure the results of their religious faith.

Buddhism, the ruling faith of the Mongolians, is said to be professed by over four hundred millions of the world's inhabitants, or about one-third of the human race, and to have been imported by Fo, from Thibet, some four thousand years ago. The doctrines of Buddhism differ widely from Brahminism. It teaches the total annihilation of Caste, the unity of the whole human family; it is kind, just, merciful - conservative of life- respecting the rights of every creature, from the highest man to the lowest worm - from the mammoth to the animalculae. It admits of no superiority except in morals, no difference, save in educational culture and degrees of civilization. Its sweet and gracious teachings divide the power with Brahminism in India where in all probability it originated, and spread over the territory inhabited by the Mongol tribes. The Buddhists allege that to those who in truth, purity and constancy, put in force the doctrines of Buddha, the following ten powers will be granted:

1. They know the thoughts of others.
2. Their sight, piercing as that of the celestials, beholds without mist all that happens in the earth.
3. They know the past and present.
4. They perceive the uninterrupted succession of the Kalpas or ages of the world.
5. Their hearing is so fine that they perceive and can interpret all the harmonies of the three worlds and the ten divisions of the universe.
6. They are not subject to bodily conditions, and can assume any appearance at will.
7. They distinguish the shadowings of lucky or unlucky words, whether they are near or far away.
8. They possess the knowledge of all forms, and knowing that form is void, they can assume every sort of form; and knowing that vacancy is form, they can annihilate and render nought all forms.
9. They possess a knowledge of all laws.
10. They possess the perfect science of contemplation.

With all this vast claim for occult power, their means of attaining it are chiefly moral, and will be found in the following transcript of their belief:

"From its birth to the present moment, true Buddhism stands alone as a religion without offerings. It is confined to good works, to prayers, to charity, to meditation, to the presentation of fruits and flowers in temples of the Most High. Buddhist priests perform few, if any functions that are sacredotal; they are confraternities of pious men who live on alms, who act as patterns of the sternest forms of self-renunciation, or as teachers of the highest and purest morality. They are celibates who devote themselves wholly to religion; who abstain from animal food, and who drink only water; who live in nervous fear lest they may destroy even the life of an insect."

It will thus be seen that the contemplative life, the practices of asceticism, chastity, purity and good works are made the foundation stones of the extraordinary powers attained to by numbers of the Buddhist priests, no less than subordinate personages in that beautiful system of belief.

The doctrine which assumes that the soul of the great founder, Fo, or Buddha, is not only re-incarnated in the great High Priest and Ruler of their nation, the grand Lama, but that his divine spirit may also be distributed through thousands and tens of thousands of such subordinates as devote themselves to a religious life, has flooded China, Japan, Tartary and Thibet with Lamas, who swarm in every district and city of Mongolian rule. Like the Fakeers of India, the Dervishes of Egypt, and the Christian Friars of the Middle Ages, these Lamas represent every grade of intelligence, every class, from the richest to the poorest, and every quality of character from the most pious to the most degraded and impious. Lamaeries are established all through the Mongolian territories, where the good and the true, no less than the ignorant and vicious, can receive their education and become fitted for the work, if not the duties of their semi-priestly office, and thus it is that thousands who are too lazy to devote themselves to mechanical toil, or others who are simply ambitious to excel in the arts of the magician, fortune-teller, or wonder-worker, enter these lamaseries and spend years in the routine of their discipline, for the sake of going forth with the coveted prestige of Lamaism. Many of these disciplinarians prove themselves to be excellent mediums and natural spiritists; a still larger number endure frightful penances, and pass years in self-mortification and abstinence, simply for the purpose of becoming great wonder-workers, and earning a miserable and precarious living in the arts described in our last section, namely in fire-eating, the mutilation of the body without ultimate injury to the tissues, the execution of great magical feats, even the power which many of these Lamas actually possess, of transporting themselves invisibly from place to place through the air. The capacity to work these marvels, like the most ponderable and astonishing feats of physical force effected in the presence of modern spirit media, are never enacted through the most refined, or philosophical of the great Brotherhood. They are assumed to be produced by strong and earth-bound spirits; also by the Ginn or evil Elementaries, who abound in the lower parts of the arth, and who delight to serve mortals as gross and physically inclined as themselves.

During the author's residence in Tartary, he witnessed feats of magic which could scarcely be credited, yet, though the media through whom they were produced, had led ascetic lives, and changed their physical systems by long years of self-inflicted tortures, they were never highly intellectual persons, and rarely endowed with qualities which entitled them to much respect.

In the magical practices of these lamas they generally use fumigations consisting of narcotic or stimulating vapors, and drinks of the same character. Also they induce ecstasy by loud noise, the beating of drums, crashing of cymbals, braying of wind instruments, shrieks, yells, prayers, and invocations, far more calculated as would suppose, to scare of the Gods than to attract them. Sometimes they dance in circles or spin around until they drop down in foaming epilepsy, or insensibility.

The Chinese sacred books abound with directions for the invocation of spirits, and the use of talismans, spells, amulets, fumigations, and other means of inducing trance, and spiritual vision.

A vast number of both males and females in China are natural mediums. Writing, rapping, seeing, trance, and even materializing mediums abound in the Mongol Empire, and in nearly all the exhibitions of spirit power, the media are more strongly gifted, more honest and far more reliable, than the professional spiritists of Europe and America.

Visitors in some parts of the "Celestial Empire" are invited to witness trials of strength between parties of spirits controlling rival practitioners.

The author was present on an occasion when a large eight-oared boat being brought into a public hall in broad daylight, where about a hundred spectators were ranged around the sides of the hall, leaving the central space free, four Lamas and their attendants followed the boat, and placed it at one end of the cleared space. One of the party then read aloud the names of eight spirits engraved on the oars, and as each name was pronounced, that one of the oars thus inscribed was tossed up in the air, and then returned to its appropriate place by invisible power.

Subsequently, certain spirits responding to the cries of the Lamas who invoked them by turns, began to move the boat; some sliding it the entire length of the hall, others moving it backwards or forwards a few feet; and others only an inch or two from its place. After these feats were ended, the four Lamas produced miniature pagodas beautifully carved and fitted up, in which, as they claimed four genii or familiar spirits had taken up their residences. These toy houses being placed each on a stand, and appropriate invocations having summoned the invisible tenants, one of them commenced by swiftly carrying his pagoda up to the ceiling, where it remained like a fly adhering to its roof and pinnacles for upwards of twenty minutes, when it was as swiftly and suddenly replaced. At this token of spiritual power, the other Lamas redoubled their songs and incantations, calling upon their familiars by name, to put their successful rival to shame by their superior power. Moved as it would seem by these representations, one of the invisibles slid his house along the floor, causing it to gyrate like a dancer; still another responded by jumping his house about in the air, mimicking the well-known movements of the grasshopper, after which creature the Ginn supposed to be operating was named. The fourth spirit who was called after the sacred Stork, caused his mansion to float majestically some six feet in the air; there it became balanced, then fluttering like the wings of a bird it swooped around in a circle, and lighted back again upon its stand.

At the conclusion of teach feat the spectators clapped, shrieked and uttered yells of commendation, at which the pagodas were moved to bend with all the grace and aplomb of a popular dancer receiving the plaudits of a fashionable assembly. During these performances, the Lamas stood apart, each chanting his prayer or invocation, whilst the space devoted to the exhibition was parted off with a rope, making it impossible for any one to intervene with, or disturb the operations of the invisible performers.

In the mountain regions of Burmah, reside a people called Karens, who dwell in small settlements, or villages, and live lives of singular temperance, purity and honesty. Their religious teachers are called Bokoos, or Prophets, and their office is to inculcate moral principles, predict the future, and interpret the will of the Great Spirit. Besides these are an inferior class called Wees, or Wizards, who cure the sick by spells and charms, fly through the air, bewitch cattle or exorcise the evil spirit out of them, besides performing, or professing to perform, other very wonderful things.

A Christian Missionary, who had long been a resident amongst these simple mountaineers, assured the author their faith in the presence and ministry of the spirits of their ancestors was immovable. They declared they saw them by night as well as day; they conversed freely with them by signal knockings, voices, the ringing of bells and sweet singing. They performed works of good service and warned their friends of danger, death and sickness. One of the Christian Missionaries, writing to the New York Examiner, a strictly religious paper, says:

"The Karens believe that the spirits of the dead are ever abroad on the earth. 'Children and great grandchildren!' said the elders, 'the dead are among us. Nothing separates us from them but a white veil. They are here, but we see them not.' Other genera of spiritual beings are supposed to dwell also on the earth; and a few gifted ones (mediums, in modern language), have eyes to see into the spiritual world, and power to hold converse with particular spirits. One man told my assistant - he professed to believe in Christianity, but was not a member of the church - that when going to Matah he saw on the way a company of evil spirits encamped on booths. The next year, when he passed the same way, he found they had built a village at their former encampment. They had a chief over them, and he had built himself a house, larger than the rest, precisely on the model of the teacher's without, but within, divided by seven white curtains into as many apartments. The whole village was encircled by a cheval de frise of dead men's bones. At another time, he saw an evil spirit that had built a dwelling near the chapel at Matah, and was engaged with a company of dependents in planting pointed stakes of dead men's bones all around it. The man called out to the spirit: 'What do you mean by setting down so many stakes here?' The Spirit was silent, but he made his followers pull up a part of the stakes.

'Another individual had a familiar spirit that he consulted and which which he conversed; but on hearing the Gospel, he professed to become converted, and had no more communication with his spirit. It had left him, he said; it spoke to him no more. After a protracted trial, I baptized him. I watched his case with much interest, and for several years he led an unimpeachable Christian life; but on losing his religious zeal, and disagreeing with some of the church members, he removed to a distant village, where he could not attend the services of the Sabbath; and it was soon after reported that he had communications with his familiar spirit again. I sent a native preacher to visit him. The man said he heard the voice which had conversed with him formerly, but it spoke very differently. Its language was exceedingly pleasant to hear, and produced great brokenness of heart. It said: 'Love each other. Act righteously; act uprightly,' with other exhortations such as he had heard from the teachers. An assistant was placed in the village near him, when the spirit left him again, and ever since he has maintained the character of a consistent Christian."

In a series of articles written for the North China Herald, by the celebrated eastern traveler, Dr. Macgowan, there occurs the following description of spirit writing - a mode let it be remembered, by now means rare in the present day in China, Japan and Thibet:

"The table is sprinkled with bran, flour, or other powder, and two persons sit down at opposite sides, with their hands placed upon the table. A basket, of about eight inches diameter, such as is commonly used for washing rice, is now reversed, and laid down with its edges resting upon the tips of one or two fingers of the media. this basket is to act as penholder; and a reed or style is fastened to the rim, or a chopstick thrust through the interstices, with the point touching the powdered table. The ghost in the meantime has been duly invoked with religious ceremonies, and the spectators stand around waiting the result in awe-struck silence. The result is not uniform. Sometimes the spirit summoned is unable to write, sometimes he is mischievously inclined, and the pen - for it always moves - will make a few senseless flourishes on a table, or fashion sentences that are without meaning, or with a meaning that only misleads. This, however, is comparatively rare. In general, the words traced are arranged in the best form of composition, and they communicate intelligence wholly unknown to the operators. These operators are said to be not only unconscious, but unwilling participators in the feat. Sometimes, by the exercise of a strong will, they are able to prevent the pencil from moving beyond the area it commands by its original position; but, in general, the fingers follow it in spit of themselves, till the whole table is covered with the ghostly message."

Numerous other modes of consulting spirits are in vogue amongst the Mongols. Where the Prophet, or Bokt, is good, pious or sincere, such an one works not for pay, and can scarcely be induced to accept the presents that are tendered to him. A faithful devotee of this character having been sent for to cure a case of obsession from an evil spirit that had befallen a favorite servant of the author's, commenced by practicing on him with prayers, invocations, and the usual methods of exorcism. Finding that the demon, who especially manifested his influence in violent and dangerous attacks of epilepsy, resisted all the good man's efforts to dismiss him in pious grounds, this true heathen (Christian, of course, we dare not call him) understood to fast for nine consecutive days, in order, as he said, that he might expel the demon by the spirits of power which Fo would only accord to the self-sacrificing.

For nine days this angel of mercy shut himself up in a remote chamber, subsisting on very small rations of bread, water and a little rice, carefully excluding the light of day, and spending nearly the whole time, except when sleeping from utter prostration, in long and endless repetition of prayers suitable for his purpose. On the ninth night after his voluntary incarceration, he came forth with a stern countenance, a sparkling glance, erect form, and a voice which sounded strangely sweet and mellow, as he chanted his sonorous litanies to his God. The unfortunate patient happened to be in one of his worst crises as the self-devoted physician made his appearance. Laying this hands on the man's head, with a voice of thunder he commanded the demon to depart from him and afflict him no more. Almost at the instant this rite commenced, the sufferer fell into a sound and tranquil slumber, from which he did not awake till twelve hours afterwards, when he arose refreshed and well, and never from that hour was troubled with his tormentor again.

When will our Christian physicians make similar sacrifices, and produce similar results to their suffering victims?

The processes by which the most stupendous powers are excited have been already sufficiently dilated on. They vary not in any land, although in India they become tinctured with the sublime and metaphysical nature of a great and elevated nation of thinkers, whilst amongst the Mongols, the more mechanical and even childlike characteristics of the people lend to their spiritism an air of superstition, or blemish it with an appearance of legerdemain. Jugglery and slight of hand are accomplishments peculiarly in accordance with the supple forms and imitative natures of these ingenious people, but none can remain long in their midst, or study their history and manners attentively, without perceiving that all the efforts of the Christians to quench the spirit that is amongst them, and teach them to despise prophesyings, have failed, and will fail evermore.

Spiritism ever has, ever will find its most fertile soil in the magical East. That land of Prophets, Saviors, Avatars, and Oriental Mystics - that land where matter bends and sways in the grasp of mind as a pigmy writhes in the clutch of a giant; a land where magic shoots up in every plant; gleams forth in many colored fires from lustrous gems and glittering minerals; where stars tell their tales of eternity undimmed by the thick vaporous airs of equatorial lands, and the sun and moon imprint their magical meanings and solemn glories in beams whose radiance goes direct to the inner consciousness of awe-struck worshipers.

Let the magic of the Orient combine with the magnetic spontaneity of Western Spiritism and we may have a religion whose foundations laid in science, and stretching away to the heavens for inspiration, will revolutionize the opinions, or ages, and establish on earth the reign of the true Spiritual Kingdom.

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