Thaumaturgia; Or, Elucidations of the Marvellous

by Oxonian

[7] Elias, as quoted by Becker.

[8] There is no mention made of the word Devil in the Old Testament, but only of Satan: nor do we meet with it in any of the heathen authors who say anything about the devil in the signification attached to it among christians; that is, as a creature revolted from God. Their theology went no farther than to evil genii, or demons, who harassed and persecuted mankind, though we are still aware that many curious nick-names are given to the prince of darkness both by ancient and modern writers.

CHAPTER III.

ON THE SEVERAL KINDS OF MAGIC.

The pretended art of producing, by the assistance of words and ceremonies, such events as are above the natural power of men, was of several kinds, and chiefly consisted in invoking the good and benevolent, or the wicked and malignant spirits. The first, which was called Theurgia, was adopted by the wisest of the Pagan world, who esteemed this as much as they despised the latter, which they called Goetia.

Theurgia was by the philosophers accounted a divine art, which only served to raise the mind to higher perfection, and to exalt the soul to a greater degree of purity; and they who by means of this kind of magic, were imagined to arrive at what is called intuition, wherein they enjoyed an intimate intercourse with the deity, were believed to be invested with divine power; so that it was imagined nothing was impossible for them to perform; all who made profession of this kind of magic aspired to this state of perfection. The priest, who was of this order, was to be a man of unblemished morals, and all who joined with him were bound to a strict purity of life. They were to abstain from women, and from animal food; and were forbid to defile themselves by the touch of a dead body. Nothing was to be forgotten in their rites and ceremonies; the least omission or mistake, rendered all their art ineffectual: so that this was a constant excuse for their not performing all that was required of them, though as their sole employment (after having arrived to a certain degree of perfection, by fasting, prayer, and other methods of purification) was the study of universal nature, they might gain such an insight into physical causes, as would enable them to perform actions, that should fill the vulgar with astonishment; and it is hardly to be doubted, but this was all the knowledge that many of them aspired to. In this sort of magic, Hermes Tresmegistus and Zoroaster excelled, and indeed it gained great reputation among the Egyptians, Chaldeans, Persians, Indians and Jews. In times of ignorance, a piece of clock-work, or some other curious machine, was sufficient to entitle the inventor to the works of magic; and some have even asserted, that the Egyptian magic, rendered so famous by the writings of the ancients, consisted only in discoveries drawn from the mathematics, and natural philosophy, since those Greek philosophers who travelled into Egypt, in order to obtain a knowledge of the Egyptian sciences, returned with only a knowledge of nature and religion, and some rational ideas of their ancient symbols.

But it can hardly be doubted, that magic in its grossest and most ridiculous sense was practised in Egypt, at least among some of the vulgar, long before Pythagoras or Empedocles travelled into that country. The Egyptians had been very early accustomed to vary the signification of their symbols, by adding to them several plants, ears of corn, or blades of grass, to express the different employments of husbandry; but understanding no longer their meaning nor the words that had been made use of on these occasions, which were equally unintelligible, the vulgar might mistake these for so many mysterious practices observed by their fathers; and hence they might conceive the notion, that a conjunction of plants, even without being made use of as a remedy, might be of efficacy to preserve or procure health. "Of these," adds the Abbé Pluche, "they made a collection, and an art by which they pretended to procure the blessings, and provide against the evils of life." By the assistance of these, men even attempted to hurt their enemies; and indeed the knowledge of poisonous or useful simples, might on particular occasions give sufficient weight to their empty curses and innovations. But these magic incantations, so contrary to humanity, were detested, and punished by almost all nations; nor could they be tolerated in any.

Pliny, after mentioning an herb, the throwing of which into an army, it was said, was sufficient to put it to the route, asks, where was this herb when Rome was so distressed by the Cambri and Teutones? Why did not the Persians make use of it when Lucullus cut their troops to pieces?

But amongst all the incantations of magic, the most solemn, as well as the most frequent, was that of calling up the spirits of the dead; this indeed was the very acmé of their art; and the reader cannot be displeased with having this mystery here elucidated. An affection for the body of a person, who in his life time was beloved, induced the first natives to inter the dead in a decent manner, and to add to this melancholy instance of esteem, those wishes which had a particular regard to their new state of existence. The place of burial, conformable to the custom of characterising all beloved places, or those distinguished by a memorable event, was pointed out by a large stone or pillar raised upon it. To this place families, and when the concern was general, multitudes repaired every year, when, upon this stone, were made libations of wine, oil, honey, and flour; and here they sacrificed and ate in common, having first made a trench in which they burnt the entrails of the victim into which the libation and the blood were made to flow. They began with thanking God with having given them life, and providing them necessary food; and then praised him for the good examples they had been favoured with. From these melancholy rites were banished all licentiousness and levity, and while other customs changed, these continued the same. They roasted the flesh of the victim they had offered, and eat it in common, discoursing on the virtues of him they came to lament.

All other feasts were distinguished by names suitable to the ceremonies that attended them. These funeral meetings were simply called the manes, that is, the assembly. Thus the manes and the dead were words that became synonimous. In these meetings, they imagined that they renewed their alliance with the deceased, who, they supposed, had still a regard for the concerns of their country and family, and who, as affectionate spirits, could do no less than inform them of whatever was necessary for them to know. Thus, the funerals of the dead were at last converted into methods of divination, and an innocent institution of one of the grossest pieces of folly and superstition. But they did not stop here; they became so extravagantly credulous, as to believe that the phantom drank the libations that had been poured forth, while the relations were feasting on the rest of the sacrifice round the pit: and from hence they became apprehensive lest the rest of the dead should promiscuously throng about this spot to get a share of the repast they were supposed to be so fond of, and leave nothing for the dear spirit for whom the feast was intended. They then made two pits or ditches, into one of which they put wine, honey, water, and flour, to employ the generality of the dead; and in the other they poured the blood of the victim; when sitting down on the brink, they kept off, by the sight of their swords, the crowd of dead who had no concern in their affairs, while they called him by name, whom they had a mind to cheer and consult, and desired him to draw near.[9]