Lives of the Necromancers Part 2

ALCHEMY.

To make our catalogue of supernatural doings, and the lawless imaginations of man, the more complete, it may be further necessary to refer to the craft, so eagerly cultivated in successive ages of the world of converting the inferior metals into gold, to which was usually joined the _elixir vitae_, or universal medicine, having the quality of renewing the youth of man, and causing him to live for ever. The first authentic record on this subject is an edict of Dioclesian about three hundred years after Christ, ordering a diligent search to be made in Egypt for all the ancient books which treated of the art of making gold and silver, that they might without distinction be consigned to the flames. This edict however necessarily presumes a certain antiquity to the pursuit; and fabulous history has recorded Solomon, Pythagoras and Hermes among its distinguished votaries. From this period the study seems to have slept, till it was revived among the Arabians after a lapse of five or six hundred years.

It is well known however how eagerly it was cultivated in various countries of the world for many centuries after it was divulged by Geber. Men of the most wonderful talents devoted their lives to the investigation; and in multiplied instances the discovery was said to have been completed. Vast sums of money were consumed in the fruitless endeavour; and in a later period it seems to have furnished an excellent handle to vain and specious projectors, to extort money from those more amply provided with the goods of fortune than themselves.

The art no doubt is in itself sufficiently mystical, having been pursued by mult.i.tudes, who seemed to themselves ever on the eve of consummation, but as constantly baffled when to their own apprehension most on the verge of success. The discovery indeed appears upon the face of it to be of the most delicate nature, as the benefit must wholly depend upon its being reserved to one or a very few, the object being unbounded wealth, which is nothing unless confined. If the power of creating gold is diffused, wealth by such diffusion becomes poverty, and every thing after a short time would but return to what it had been. Add to which, that the nature of discovery has ordinarily been, that, when once the clue has been found, it reveals itself to several about the same period of time.

The art, as we have said, is in its own nature sufficiently mystical, depending on nice combinations and proportions of ingredients, and upon the addition of each ingredient being made exactly in the critical moment, and in the precise degree of heat, indicated by the colour of the vapour arising from the crucible or retort. This was watched by the operator with inexhaustible patience; and it was often found or supposed, that the minutest error in this respect caused the most promising appearances to fail of the expected success. This circ.u.mstance no doubt occasionally gave an opportunity to an artful impostor to account for his miscarriage, and thus to prevail upon his credulous dupe to enable him to begin his tedious experiment again.

But, beside this, it appears that those whose object was the trans.m.u.tation of metals, very frequently joined to this pursuit the study of astrology, and even the practice of sorcery. So much delicacy and nicety were supposed to be required in the process for the trans.m.u.tation of metals, that it could not hope to succeed but under a favourable conjunction of the planets; and the most flourishing pretenders to the art boasted that they had also a familiar intercourse with certain spirits of supernatural power, which a.s.sisted them in their undertakings, and enabled them to penetrate into things undiscoverable to mere human sagacity, and to predict future events.

FAIRIES.

Another mode in which the wild and erratic imagination of our ancestors manifested itself, was in the creation of a world of visionary beings of a less terrific character, but which did not fail to annoy their thoughts, and perplex their determinations, known by the name of Fairies.

There are few things more worthy of contemplation, and that at the same time tend to place the dispositions of our ancestors in a more amiable point of view, than the creation of this airy and fantastic race. They were so diminutive as almost to elude the organs of human sight. They were at large, even though confined to the smallest dimensions. They "could be bounded in a nutsh.e.l.l, and count themselves kings of infinite s.p.a.ce."

Their midnight revels, by a forest-side Or fountain, the belated peasant saw, Or dreamed he saw, while overhead the moon Sat arbitress, and nearer to the earth Wheeled her pale course--they, on their mirth and dance Intent, with jocund music charmed his ear; At once with joy and fear his heart rebounds.

Small circles marked the gra.s.s in solitary places, the trace of their little feet, which, though narrow, were ample enough to afford every accommodation to their pastime.

The fairy tribes appear to have been every where distinguished for their patronage of truth, simplicity and industry, and their abhorrence of sensuality and prevarication. They left little rewards in secret, as tokens of their approbation of the virtues they loved, and by their supernatural power afforded a supplement to pure and excellent intentions, when the corporeal powers of the virtuous sank under the pressure of human infirmity. Where they conceived displeasure, the punishments they inflicted were for the most part such as served moderately to vex and hara.s.s the offending party, rather than to inflict upon him permanent and irremediable evils.

Their airy tongues would syllable men's names On sands, and sh.o.r.es, and desert wildernesses.

They were supposed to guide the wandering lights, that in the obscurity of the night beguiled the weary traveller "through bog, through bush, through brake, through briar." But their power of evil only extended, or was only employed, to vex those who by a certain obliquity of conduct gave occasion for their reproofs. They besides pinched and otherwise tormented the objects of their displeasure; and, though the mischiefs they executed were not of the most vital kind, yet, coming from a supernatural enemy, and being inflicted by invisible hands, they could not fail greatly to disturb and disorder those who suffered from them.

There is at first sight a great inconsistency in the representations of these imaginary people. For the most part they are described to us as of a stature and appearance, almost too slight to be marked by our grosser human organs. At other times however, and especially in the extremely popular tales digested by M. Perrault, they shew themselves in indiscriminate a.s.semblies, brought together for some solemn festivity or otherwise, and join the human frequenters of the scene, without occasioning enquiry or surprise. They are particularly concerned in the business of summarily and without appeal bestowing miraculous gifts, sometimes as a mark of special friendship and favour, and sometimes with a malicious and hostile intention.--But we are to consider that spirits

Can every form a.s.sume; so soft And uncompounded is their essence pure; Not tied or manacled with joint or limb, Like c.u.mbrous flesh; but, in what shape they choose, Dilated or condensed, bright or obscure, Can execute their airy purposes, And works of love or enmity fulfil.

And then again, as their bounties were shadowy, so were they specially apt to disappear in a moment, the most splendid palaces and magnificent exhibitions vanishing away, and leaving their disconcerted dupe with his robes converted into the poorest rags, and, instead of glittering state, finding himself suddenly in the midst of desolation, and removed no man knew whither.

One of the mischiefs that were most frequently imputed to them, was the changing the beautiful child of some doating parents, for a babe marked with ugliness and deformity. But this idea seems fraught with inconsistency. The natural stature of the fairy is of the smallest dimensions; and, though they could occasionally dilate their figure so as to imitate humanity, yet it is to be presumed that this was only for a special purpose, and, that purpose obtained, that they shrank again habitually into their characteristic littleness. The change therefore can only be supposed to have been of one human child for another.

ROSICRUCIANS.

Nothing very distinct has been ascertained respecting a sect, calling itself Rosicrucians. It is said to have originated in the East from one of the crusaders in the fourteenth century; but it attracted at least no public notice till the beginning of the seventeenth century.

Its adherents appear to have imbibed their notions from the Arabians, and claimed the possession of the philosopher's stone, the art of trans.m.u.ting metals, and the _elixir vitae_.

SYLPHS AND GNOMES, SALAMANDERS AND UNDINES.

But that for which they princ.i.p.ally excited public attention, was their creed respecting certain elementary beings, which to grosser eyes are invisible, but were familiarly known to the initiated. To be admitted to their acquaintance it was previously necessary that the organs of human sight should be purged by the universal medicine, and that certain gla.s.s globes should be chemically prepared with one or other of the four elements, and for one month exposed to the beams of the sun. These preliminary steps being taken, the initiated immediately had a sight of innumerable beings of a luminous substance, but of thin and evanescent structure, that people the elements on all sides of us. Those who inhabited the air were called Sylphs; and those who dwelt in the earth bore the name of Gnomes; such as peopled the fire were Salamanders; and those who made their home in the waters were Undines. Each cla.s.s appears to have had an extensive power in the elements to which they belonged. They could raise tempests in the air, and storms at sea, shake the earth, and alarm the inhabitants of the globe with the sight of devouring flames. These appear however to have been more formidable in appearance than in reality. And the whole race was subordinate to man, and particularly subject to the initiated. The gnomes, inhabitants of the earth and the mines, liberally supplied to the human beings with whom they conversed, the hidden treasures over which they presided. The four cla.s.ses were some of them male, and some female; but the female s.e.x seems to have preponderated in all.

These elementary beings, we are told, were by their const.i.tution more long-lived than man, but with this essential disadvantage, that at death they wholly ceased to exist. In the mean time they were inspired with an earnest desire for immortality; and there was one way left for them, by which this desire might be gratified. If they were so happy as to awaken in any of the initiated a pa.s.sion the end of which was marriage, then the sylph who became the bride of a virtuous man, followed his nature, and became immortal; while on the other hand, if she united herself to an immoral being and a profligate, the husband followed the law of the wife, and was rendered entirely mortal. The initiated however were required, as a condition to their being admitted into the secrets of the order, to engage themselves in a vow of perpetual chast.i.ty as to women. And they were abundantly rewarded by the probability of being united to a sylph, a gnome, a salamander, or an undine, any one of whom was inexpressibly more enchanting than the most beautiful woman, in addition to which her charms were in a manner perpetual, while a wife of our own nature is in a short time destined to wrinkles, and all the other disadvantages of old age. The initiated of course enjoyed a beat.i.tude infinitely greater than that which falls to the lot of ordinary mortals, being conscious of a perpetual commerce with these wonderful beings from whose society the vulgar are debarred, and having such a.s.sociates unintermittedly anxious to perform their behests, and antic.i.p.ate their desires. [4]

We should have taken but an imperfect survey of the lawless extravagancies of human imagination, if we had not included a survey of this sect. There is something particularly soothing to the fancy of an erratic mind, in the conception of being conversant with a race of beings the very existence of which is unperceived by ordinary mortals, and thus entering into an infinitely numerous and variegated society, even when we are apparently swallowed up in entire solitude.

The Rosicrucians are further ent.i.tled to our special notice, as their tenets have had the good fortune to furnish Pope with the beautiful machinery with which he has adorned the Rape of the Lock. There is also, of much later date, a wild and poetical fiction for which we are indebted to the same source, called Undine, from the pen of Lamotte Fouquet.

EXAMPLES OF NECROMANCY AND WITCHCRAFT FROM THE BIBLE.

The oldest and most authentic record from which we can derive our ideas on the subject of necromancy and witchcraft, unquestionably is the Bible. The Egyptians and Chaldeans were early distinguished for their supposed proficiency in magic, in the production of supernatural phenomena, and in penetrating into the secrets of future time. The first appearance of men thus extraordinarily gifted, or advancing pretensions of this sort, recorded in Scripture, is on occasion of Pharoah's dream of the seven years of plenty, and seven years of famine. At that period the king "sent and called for all the magicians of Egypt and all the wise men; but they could not interpret the dream," [5] which Joseph afterwards expounded.

Their second appearance was upon a most memorable occasion, when Moses and Aaron, armed with miraculous powers, came to a subsequent king of Egypt, to demand from him that their countrymen might be permitted to depart to another tract of the world. They produced a miracle as the evidence of their divine mission: and the king, who was also named Pharoah, "called before him the wise men and the sorcerers of Egypt, who with their enchantments did in like manner" as Moses had done; till, after some experiments in which they were apparently successful, they at length were compelled to allow themselves overcome, and fairly to confess to their master, "This is the finger of G.o.d!" [6]

The spirit of the Jewish history loudly affirms, that the Creator of heaven and earth had adopted this nation for his chosen people, and therefore demanded their exclusive homage, and that they should acknowledge no other G.o.d. It is on this principle that it is made one of his early commands to them, "Thou shalt not suffer a witch to live." [7] And elsewhere the meaning of this prohibition is more fully explained: "There shall not be found among you any one that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer: [8] these shall surely be put to death; they shall stone them with stones." [9]

The character of an enchanter is elsewhere more fully ill.u.s.trated in the case of Balaam, the soothsayer, who was sent for by Balak, the king of Moab, that he might "curse the people of Israel. The messengers of the king came to Balaam with the rewards of divination in their hand;" [10] but the soothsayer was restrained from his purpose by the G.o.d of the Jews, and, where he came to curse, was compelled to bless. He therefore "did not go, as at other times, to seek for enchantments," [11] but took up his discourse, and began, saying, "Surely there is no enchantment against Jacob, neither is there any divination against Israel!" [12]

Another example of necromantic power or pretension is to be found in the story of Saul and the witch of Endor. Saul, the first king of the Jews, being rejected by G.o.d, and obtaining "no answer to his enquiries, either by dreams, or by prophets, said to his servants, seek me a woman that has a familiar spirit. And his servants, said, Lo, there is a woman that has a familiar spirit at Endor." Saul accordingly had recourse to her. But, previously to this time, in conformity to the law of G.o.d, he "had cut off those that had familiar spirits, and the wizards out of the land;" and the woman therefore was terrified at his present application. Saul re-a.s.sured her; and in consequence the woman consented to call up the person he should name.

Saul demanded of her to bring up the ghost of Samuel. The ghost, whether by her enchantments or through divine interposition we are not told, appeared, and prophesied to Saul, that he and his son should fall in battle on the succeeding day, [13] which accordingly came to pa.s.s.

Mana.s.seh, a subsequent king in Jerusalem, "observed times, and used enchantments, and dealt with familiar spirits and wizards, and so provoked G.o.d to anger." [14]

It appears plainly from the same authority, that there were good spirits and evil spirits, "The Lord said, Who shall persuade Ahab, that he may go up, and fall before Ramoth Gilead? And there came a spirit, and stood before the Lord, and said, I will persuade him: I will go forth, and be a lying spirit in the mouth of all his prophets.

And the Lord said, Thou shall persuade him." [15]

In like manner, we are told, "Satan stood up against Israel, and provoked David to number the people; and G.o.d was displeased with the thing, and smote Israel, so that there fell of the people seventy thousand men." [16]

Satan also, in the Book of Job, presented himself before the Lord among the Sons of G.o.d, and asked and obtained leave to try the faithfulness of Job by "putting forth his hand," and despoiling the patriarch of "all that he had."

Taking these things into consideration, there can be no reasonable doubt, though the devil and Satan are not mentioned in the story, that the serpent who in so crafty a way beguiled Eve, was in reality no other than the malevolent enemy of mankind under that disguise.

We are in the same manner informed of the oracles of the false G.o.ds; and an example occurs of a king of Samaria, who fell sick, and who "sent messengers, and said to them, Go, and enquire of Baalzebub, the G.o.d of Ekron, whether I shall recover of this disease." At which proceeding the G.o.d of the Jews was displeased, and sent Elijah to the messengers to say, "Is it because there is not a G.o.d in Israel, that you go to enquire of Baalzebub, the G.o.d of Ekron? Because the king has done this, he shall not recover; he shall surely die." [17]

The appearance of the Wise Men of the East again occurs in considerable detail in the Prophecy of Daniel, though they are only brought forward there, as discoverers of hidden things, and interpreters of dreams.

Twice, on occasion of dreams that troubled him, Nebuchadnezzar, king of Babylon, "commanded to be called to him the magicians, and the astrologers, and the sorcerers, and the Chaldeans" of his kingdom, and each time with similar success. They confessed their incapacity; and Daniel, the prophet of the Jews, expounded to the king that in which they had failed. Nebuchadnezzar in consequence promoted Daniel to be master of the magicians. A similar scene occurred in the court of Belshazzar, the son of Nebuchadnezzar, in the case of the hand-writing on the wall.

It is probable that the Jews considered the G.o.ds of the nations around them as so many of the fallen angels, or spirits of h.e.l.l, since, among other arguments, the coincidence of the name of Beelzebub, the prince of devils, [18] with Baalzebub, the G.o.d of Ekron, could scarcely have fallen out by chance.

It seemed necessary to enter into these particulars, as they occur in the oldest and most authentic records from which we can derive our ideas on the subject of necromancy, witchcraft, and the claims that were set up in ancient times to the exercise of magcial power. Among these examples there is only one, that of the contention for superiority between Moses and the Wise Men of Egypt in which we are presented with their pretensions to a visible exhibition of supernatural effects.

THE MAGI, OR WISE MEN OF THE EAST.

The Magi, or Wise Men of the East, extended their ramifications over Egypt, Babylonia, Persia, India, and probably, though with a different name, over China, and indeed the whole known world. Their profession was of a mysterious nature. They laid claim to a familiar intercourse with the G.o.ds. They placed themselves as mediators between heaven and earth, a.s.sumed the prerogative of revealing the will of beings of a nature superior to man, and pretended to show wonders and prodigies that surpa.s.sed any power which was merely human.

To understand this, we must bear in mind the state of knowledge in ancient times, where for the most part the cultivation of the mind, and an acquaintance with either science or art, were confined to a very small part of the population. In each of the nations we have mentioned, there was a particular caste or tribe of men, who, by the prerogative of their birth, were ent.i.tled to the advantages of science and a superior education, while the rest of their countrymen were destined to subsist by manual labour. This of necessity gave birth in the privileged few to an overweening sense of their own importance.

They scarcely regarded the rest of their countrymen as beings of the same species with themselves; and, finding a strong line of distinction cutting them off from the herd, they had recourse to every practicable method for making that distinction still stronger. Wonder is one of the most obvious means of generating deference; and, by keeping to themselves the grounds and process of their skill, and presenting the results only, they were sure to excite the admiration and reverence of their contemporaries. This mode of proceeding further produced a re-action upon themselves. That which supplied and promised to supply to them so large a harvest of honour and fame, unavoidably became precious in their eyes. They pursued their discoveries with avidity, because few had access to their opportunities in that respect, and because, the profounder were their researches, the more sure they were of being looked up to by the public as having that in them which was sacred and inviolable. They spent their days and nights in these investigations. They shrank from no privation and labour. At the same time that in these labours they had at all times an eye to their darling object, an ascendancy over the minds of their countrymen at large, and the extorting from them a blind and implicit deference to their oracular decrees. They however loved their pursuits for the pursuits themselves. They felt their abstraction and their unlimited nature, and on that account contemplated them with admiration. They valued them (for such is the indestructible character of the human mind) for the pains they had bestowed on them. The sweat of their brow grew into a part as it were of the intrinsic merit of the articles; and that which had with so much pains been attained by them, they could not but regard as of inestimable worth.