DUKE 
 
 UNIVERSITY 
 
 LIBRARY 
 
L’OCCULTISWIE, par Robert Ama¬ 
 dou (Julliard). 
 
 M. Robert Amadou a pris feu an 
 contact d’Hermes Trismegisle, de Pij- 
 thagore, d’Avicenne, d’A'.bert le Grand, 
 cic Paracelse, de Jacob Jloehme, d'Eli- 
 phas Levi... On tui devait deja an essai 
 stir Saint Martin et le Martinisme, et. 
 it prepare une Anthologie litteraire de 
 l’occultismc avec M. Robert Ranters. 
 C'est done tin special iste, si Von peut 
 appeter specialite une science — un art 
 — tranchons le mot : une philosophic, 
 qui (analoqit)uement) rontient tout. 
 
 L’auteur commence par cette defini¬ 
 tion : L’occultisme est 1’ensemble des 
 doctrines ct dcs pratiques fondee.s sur 
 la theorie scion laqueiie tout objet ap- 
 partient a un ensemble unique et pos¬ 
 sible avec tout autre element de cct 
 ensemble des rapports nccessaires, in- 
 tcntionnels, non temporels et non spa- 
 tiaux. 
 
 Puis nous parcourons, on plutot sur- I 
 volons avec lui, l'immense pugs donI 
 un patient defrichement lui a vermis sa \ 
 si/nthese initiate: Doctrines, Pratiques, 
 Religions. Les notes bibliographiques 
 sont abondantes et fort bien failes. 
 
 Un excellent ouvrage inilialique, qui 
 mettra en appetit les esprils qne tour- 
 mente une. curiosite a la mode, py . 
 

Digitized by the Internet Archive 
 in 2018 with funding from 
 Duke University Libraries 
 
 https://archive.org/details/occultsciences01wait 
 
THE OCCULT SCIENCES. 
 
 f 
 

 
 
 
 
 
 . o i 
 
THE 
 
 OCCULT SCIENCES 
 
 1 ' ' 
 
 A COMPENDIUM OF TRANSCENDENTAL DOCTRINE 
 AND EXPERIMENT 
 
 EMBRACING 
 
 AN ACCOUNT OF MAGICAL PRACTICES; OF SECRET SCIENCES 
 IN CONNECTION WITH MAGIC; OF THE PROFESSORS OF 
 MAGICAL ARTS ; AND OF MODERN SPIRITUALISM, 
 MESMERISM AND THEOSOPHY 
 
 BY 
 
 ARTHUR EDWARD WAITE 
 
 LONDON 
 
 KEGAN PAUL, TRENCH, TRUBNER & CO., Ltd. 
 
 [SUCCESSORS TO GEORGE REDWAT] 
 
 1891 
 
I 33 
 
 ^ / fS'O 
 
 PREFACE. 
 
 ^J^HE subject of occultism, by which we mean those 
 sciences, called transcendental and magical, a 
 knowledge of which has been transmitted and accumu¬ 
 lated in secret, or is contained in books that have an 
 inner or secret meaning, has been very fully dealt with 
 during recent years by various students of eminence. 
 But the works of these well-equipped investigators are, 
 in most instances, unsuited to an elementary reader, and 
 they are all somewhat expensive. It has remained for 
 the results of their studies to be condensed into a port- 
 aide volume, which shall conduct the inquirer into the 
 vestibule of each branch of “ the occult sciences,” and 
 place within his reach the proper means of prosecuting 
 his researches further in any desired direction. It is 
 such an unpretending but useful task which we have set 
 ourselves to perform in the present volume, which em¬ 
 braces, as we would claim, in a compressed and digested 
 form, the whole scope of occult knowledge, expressed in 
 the language of a learner. 
 
 We have sought as far as possible to distinguish 
 between theory and practice, between facts which it is 
 possible to ascertain and explanations over which views 
 may diverge. We have checked our individual judg- 
 
VI 
 
 PREFACE. 
 
 ments and modified our individual opinions not only 
 by the best authorities in the literature of the several 
 subjects treated, but by the collaboration of many living 
 writers who are specialists in distinct branches of esoteric 
 science. In this respect the book may be accepted as 
 the result of a collective endeavour rather than of an 
 unaided effort, and it will be received with an increased 
 confidence on this ground. 
 
CONTENTS. 
 
 PAGE 
 
 Introduction ...... 1 
 
 PART I. 
 
 MAGICAL PRACTICES. 
 
 Magic : Definitions ..... 9 
 
 White Magic : The Evocation of Angels . . 17 
 
 White Magic : The Evocation of the Spirits of the 
 
 Elements ...... 35 
 
 Black Magic : The Evocation of Demons . . 51 
 
 Necromancy : The Evocation of the Souls of the 
 
 Dead ....... 71 
 
 PART II. 
 
 SECRET SCIENCES IN CONNECTION WITH MAGIC. 
 
 Alchemy ....... 83 
 
 The Elixir of Life ..... 95 
 
 Crystallomancy . . . . . .103 
 
 The Composition of Talismans .... 109 
 
 Divination ...... 121 
 
 The Divining Rod . . . . .151 
 
 Astrology . . . . . .163 
 
 Kabbalism ...... 181 
 
CONTENTS. 
 
 viii 
 
 PART III. 
 
 PROFESSORS OF MAGICAL ART. 
 
 The Mystics ..... 
 The Rosiceucians .... 
 
 The Freemasons ..... 
 
 PART IV. 
 
 MODERN PHENOMENA. 
 
 Mesmerism .... 
 
 Modern Spiritualism 
 
 Theosophy .... 
 
 PAGE 
 
 189 
 
 199 
 
 213 
 
 227 
 
 247 
 
 269 
 
INTRODUCTION. 
 
 
 T MIE claims of Hermetic philosophy to the considera¬ 
 tion of serious thinkers in the nineteenth century 
 are not to be confounded with those merely of an 
 exalted intellectual system, or of a sublime and legitimate j 'o bt cu-,-v 
 aspiration. These may, indeed, be urged in behalf of it 
 with the force of unadulterated truthfulness, but not as 
 the principal point. What the philosophy which is indis¬ 
 criminately called transcendental, Hermetic, Rosicrucian, j 
 mystical, and esoteric or occult, submits in its revived 
 form to the scrutator of life and her problems as a suffic¬ 
 ing and rational cause for its resuscitation, and as an ade- 
 r quate ground for its recognition, is tersely this :—That it[ 
 
 ] comprises an actual, positive, and realisable knowledge) 
 concerning the worlds which we denominate invisible, 
 because they transcend the imperfect and rudimentary 
 faculties of a partially developed humanity, and con¬ 
 cerning the latent potentialities which constitute, by the 
 fact of their latency, what is termed the interior man.. 
 
 In more strictly philosophical language, the Hermetic 
 science is a method of transcending the phenomenal 
 world, and attaining to the reality which is behind 
 phenomena. At a time when many leaders of thought j 
 have substantially abandoned all belief in the existence 
 of intelligence outside of the visible universe, it is almost 
 superfluous to say that the mere claim of the mystics 
 has an irresistible magnetic attraction for those who are 
 conscious that deep down in the heart of every man 
 there exists the hunger after the supernatural. “= 
 
 The mode of transcending the phenomenal world, as 
 taught by the mystics, consists, and to some extent 
 exclusively, of a form of intellectual ascension or develop¬ 
 ment, which is equivalent to a conscious application of 
 selective evolutionary laws by man himself to man. 
 
2 
 
 THE OCCULT SCIENCES. 
 
 ' ' 
 
 Those latent faculties Avhich are identified as Psychic 
 Force pass, under this training, into objective life ; they 
 become the instruments of communication with the un¬ 
 seen world, and the modes of subsistence which are 
 therein. In other words, the conscious evolution of the 
 individual has germinated a new sense by which he is 
 enabled to appreciate what is inappreciable by the grosser 
 senses. 
 
 The powers of the interior man, and the possibility of 
 communication with the unseen, are the subject of his¬ 
 torical magic, which is filled with thaumaturgic accounts 
 of experiments with these forces, and of the results of 
 this communication. Whether these alleged occurrences 
 are to be accepted as substantiated facts is not the 
 question on which the enlightened mystic desires to 
 insist. The evidence which supports them may be, and 
 is, important; it may be, and is, overwhelming ; but it is 
 not upon the wonders of the Past only that the Hermetic 
 claim is sought to be established, or demands recognition, 
 in the Present. AVhatever be the evidential value for the 
 success of the psychic experiments conducted by the in¬ 
 vestigators of old, they may at least be said to constitute 
 j a sufficient ground for a new series of scientific inquiries 
 on the part of those persons who are devoting their in¬ 
 telligence and their energy to the solution of the grand 
 mysteries of existence. Otherwise, the transcendental 
 philosophy would be simply the revival of an archaic 
 faith, and would be wholly unadapted to the necessities 
 of to-day. It should be remembered, however, when 
 speaking of scientific inquiry, that the reference is not 
 confined to the professed scientists of the period, but 
 ’ to all who are capable of exact observation, and can 
 appreciate the momentous character of the issues in¬ 
 volved. 
 
 The standpoint indeed is this : the successful experi¬ 
 ments of the past are capable of repetition in the present, 
 and it is open to those who doubt it to be convinced by 
 individual experience. In one of his most mystical 
 utterances, Christ is recorded to have said that there are 
 those who are eunuchs from their mother’s womb, and that 
 there are those who become eunuchs in the interests of 
 
INTRODUCTION. 
 
 3 
 
 the Kingdom of God : so also there are natural magicians'! 
 and magicians who are the product of art, yet, generally 
 speaking, the magician, unlike the poet, is not born but 
 made, for the same potentialities abide in the whole of 
 humanity, and they can be ultimately developed in all. 
 What is wanted, therefore, is not merely persons possessed 
 of the gifts of clairvoyance, or even of lucidity, of pro¬ 
 phetic foresight, or of the qualities called mediumistic, 
 
 but those who by the nature of their aspirations, andj 
 
 / 
 
 by the help of a favourable environment, are able to 
 apply the arcane laws of evolution to their own in- 1 ; 
 terior selves. But there is another and an indis¬ 
 pensable condition, namely, the power to distinguish 
 between Hermetic truth and the shameless frauds which 
 havcTencompassed it from time immemorial. At pre¬ 
 sent, the intellectual world is substantially divided into 
 those who reject esoteric doctrine and practice as un- 
 mixedly fraudulent, and those whose credulity identifies 
 its worst impostures and most puerile perversions with its 
 highest forms of truth. ^Transcendentalism is concerned 
 with the development and application of certain power¬ 
 ful forces resident in the interior man, and as these forces 
 have been developed and applied in various directions, 
 from many motives, and with a multiplicity of ends in 
 view,'historical mysticism is very diverse in its character, 
 is often puerile, superstitious, dangerous, malevolent, 
 and obscene, and from its very nature has been always 
 peculiarly liable to the counterfeits of charlatans. 
 
 Certain sections of modern mystics have expressed 
 somewhat too freely their indignation against the 
 Christian churches for the abuses and corruptions which 
 they have generated during the undermining process of 
 the ages. Now, the history of no doctrine and of no re¬ 
 ligion can compare in its abuses and corruptions with 
 that of Magic; for every species of abomination, of “ un¬ 
 natural love and more unnatural hate ” have been fostered 
 under the tenebrous wings of the goetic part of mysticism. 
 There, as in other matters, the height of aspiration finds 
 its exact counterpoise in the abysses of spiritual degra¬ 
 dation. It is the custom with many to shield occultism 
 from the responsibility of these dishonourable histories 
 
4 
 
 THE OCCULT SCIENCES. 
 
 by means of transliteral interpretations, just as it is the 
 custom among the more credulous section of spiritualists 
 to cloak every phase of fraud among “mediums” by 
 accrediting the “ spirit world ” with the impostures of 
 many of those who pose as the avenues of communication 
 between the seen and the unseen. In the current 
 periodical literature of our newest and most elaborated 
 mysticism may be found attempts to erect Cagliostro, 
 the Sicilian mesmerist, into an adept of divine magic, on 
 the plea that a person accepting the notorious facts of his 
 life and character as historical truth, would be adopting 
 a shallow and puerile view. Even the most obvious and 
 direct contradictions which are to be found in the French 
 mystics have been qualified and excused by a separation 
 of the conflicting statements into different planes of 
 thought. In the same manner, at a number of private 
 stances where the non-professional avenues of communi¬ 
 cation refused all remuneration, and where, as a con¬ 
 sequence, the essential element of fraud might be safely 
 deemed wanting, the most incessant and clumsy impos¬ 
 ture has been explained by the hypothesis that the 
 unbuyable “avenues” were completely entranced and 
 unconscious, that they were utilised in this manner by 
 the “ holy spirit world ” in order to economise psychic 
 force, and “form-manifestations” were being witnessed. 
 
 But nevertheless the transcendental philosophy is the 
 one hope of an age which is sick unto death of its own 
 unprofitable speculations. It asks no faith; it offers a] 
 positive knowledge. But it is well that we should 
 recognise the existence and proximity of its darker side! 
 It is well also for all who approach the subject, and 
 desire to preserve the even balance of an unbiassed and 
 well-regulated mind, to discount much of the gorgeous 
 claim put forward by modern mystics concerning the 
 antique masters. Hierophants who are supposed by 
 their admirers to have achieved all heights, ought surely 
 to have enjoyed an immunity from the “ cosmogonical ” 
 ignorance of their age, whereas their writings reveal them 
 as by no means advanced students of physical science. 
 
 lose who are believed to have stood on the threshold 
 
 c jifkDeity might have enunciated theological views o f a 
 
INTRODUCTION. 
 
 5 
 
 broader character; nevertheless, we find that in most 
 questions of religion they appear to have adhered to 
 the doctrines which were current at their particular 
 epochs. These facts suggest limitations which will, 
 we fear, be conclusive proof to a large number of 
 thinkers that the achievements of adepts in the past 
 are of a somewhat imaginary nature. However, a 
 comparison of their claims with the known facts of 
 modei'n psychology will establish the general truth of 
 their statements; and the higher and unexplored possi¬ 
 bilities which to-day are indicated by psychic science, 
 and which are known to advanced experimentalists, will 
 be found, on comparison, to be precisely in the direction 
 of the more exalted claims of the mystics. But in spite 
 of the attainments of some brilliant exceptions, there is 
 little reason to suppose that the turba philosophorum, as a 
 whole, did much more than extend our actual psychic 
 experiments—mesmeric, hypnotic, and spiritual—for a 
 marked but a measurable distance beyond ourselves, and 
 that the grand altitudes of occultism, of which we write 
 and dream, were the Promised Land of their own aspira¬ 
 tions, and not attained in their lives.* 
 
 This being the case, it is better for the present to con¬ 
 fine our attention in the main to the repeatable experi¬ 
 ments of the mystics. To serious students it is possibly 
 permissible, with excessive discrimination and caution, 
 to extend the circle of investigation to some of the 
 branches of Black Magic (such as the control of evil 
 spirits), knowledge and not gain being the only end in 
 view. The alleged dangers in connection with magical 
 practices are insignificant in comparison with the ends 
 which are to be achieved, and the existing secret brother- 
 
 * There is, however, an alternative view which it is only just to 
 cite. It is advanced that the hierophants of the past were forced of 
 necessity to speak the cosmological language of their day. When 
 transcendental doctrine was rendered in the language of the current 
 philosophy, the mystic could not seem much above the errors of 
 the day. Otherwise, his over-science would have been additionally 
 incomprehensible. On the transcendental plane, he probably knew 
 all, but in physical science he may have been limited by the know¬ 
 ledge of the period. In either case, the translation of the secret 
 wisdom for the public use could only be accomplished by writing 
 down theologically as well as philosophically to the public level. 
 
6 
 
 THE OCCULT SCIENCES. 
 
 hoods, more especially Masonry, which is founded on 
 esoteric doctrine, could be utilised by the mystics in 
 subservience to these ends. 
 
 The common presumptions established by modern 
 science against the spiritual nature of man and the 
 existence of spiritual intelligences outside the visible 
 universe, are based on a sharp distinction between the 
 substances respectively denominated material and spiritual, 
 which offers a singular instance of the verbal tyrannies to 
 which we subject our minds. No more abundant source 
 of intellectual misconception and blunder can well be 
 adduced than is comprised in the two words SPIRIT and 
 matter. Believers and sceptics alike have exhausted 
 the methods of philosophy in their attempt to establish 
 the two conceptions at antipodean poles of thought. It 
 is now universally admitted that we are exclusively 
 limited to an acquaintance with the appearances of this 
 world which we term material; of matter in its ultimate 
 nature we know nothing whatever. No scientific analysis 
 can throw light upon its eternally inscrutable problem. 
 It is also admitted that, in the intellectual order, man 
 realises that he is a conscious being by a reflex and not 
 a direct act, and the ultimate nature of the ego is a book 
 permanently sealed. Once more, we are familiar alone 
 with certain modes of manifestation; ever the reality 
 escapes us. It is therefore impossible rationally to estab¬ 
 lish fundamental distinctions between substances about 
 which we are fundamentally ignorant, and as, for all 
 practical purposes, mind is identical with the vague con¬ 
 cept which we denominate spirit, we may enunciate the 
 following axiom with complete truth :— The distinction 
 between matter and spirit is philosophically futile and frivo¬ 
 lous. A direct consequence follows; those who affirm 
 the existence of matter and deny spirit may be uncon¬ 
 sciously contradicting themselves. Though identified in 
 the common darkness which involves them, it is philo¬ 
 sophically impossible, of course, to affirm their substantial 
 identity; therefore reservation of judgment is the only 
 prudent course. This reservation must be, moreover, 
 extended in another and important direction. See¬ 
 ing that the phenomena called thaumaturgic, magical 
 
INTRODUCTION. 
 
 7 
 
 and spiritual may be simply uninvestigated modes of 
 manifestation in one force infinitely differentiated in the 
 universe, it is unreasonable to deny their possibility on 
 d priori grounds, for the possible modes of manifestation 
 in an ultimately unknown substance cannot be theoreti¬ 
 cally limited. As a fact, we are unconsciously landed in 
 pure Spinozism, for it is one of the tenets of this grand 
 and singular thinker that matter and mind are but two 
 finite manifestations of one infinite substance, which may 
 be capable of an infinite number of other finite manifes¬ 
 tations of which Ave can and do knoAv nothing. It is 
 outside the present order of inquiry, but these considera¬ 
 tions lead us to touch briefly on a still more important 
 subject. The existence of a creative mind exterior to 
 the visible universe, and standing in relation thereto as 
 its almighty author and architect, has been debated for 
 long ages without the possibility having occurred to 
 dialecticians on either side that the efficient cause of 
 matter and mind may be something so totally transcend¬ 
 ing them both, and equally in nature and substance, 
 that it cannot be identified with either. If the panthe¬ 
 istic identification of deity with the titanic forces of the 
 Cosmos be a narrow and inadequate solution of the 
 mystery of God, the anthropomorphic identification with 
 mind is liable to the same objection. 
 
 If there be any philosophic accuracy in this method of 
 reasoning, it folloAvs that by virtue of our absolute and 
 irretrievable ignorance concerning the fundamentals of 
 matter and mind, mere specidations on the problems of 
 life, on the possibility of intellectual subsistence devoid 
 of a physical organism — in other Avoids, on the existence 
 of disembodied humanities, and of hierarchies of spiritual 
 beings above or beloAV humanity—can never ultimate in 
 any solid knoAvledge; they Avill ever be speculations 
 only, devoid of conviction and satisfaction. It folloAvs, 
 also, that there is no possible refuge from permanent 
 agnosticism except by a formal act of faith in some 
 system of alleged revelation, or by experimental re¬ 
 searches, if possible, into the nature and poAvers of the 
 mind. But faith is no longer what it was in the days 
 of St Paul, “ the substance of things hoped for, the 
 
8 
 
 THE OCCULT SCIENCES. 
 
 evidence of things not seen; ” it is not a source of 
 scientific conviction; it is aspiration formulated as 
 creed ; and by its nature it is unable to provide a true 
 intellectual certainty. 
 
 It is at this point that the transcendental philosophy 
 appears, and in the name of a thousand histories, and of 
 ten thousand times ten thousand traditions and legends, 
 declares it is possible to know by experimental researchi 
 that disembodied humanities can and do subsist, that 
 there are hierarchies of intelligence above and below 
 humanity, that in this life, and with this environment, 
 the potentialities of the interior man may be so developed 
 as to put him in communication with forms of intellec¬ 
 tual subsistence which transcend his normal mode; that 
 the positive knowledge which is the result of such 
 research can be attained now as it was attained in the 
 past, and that a scientific solution of the problems of 
 life is actually within the limits of every earnest man. 
 
 Such are the claims of the Hermetic philosophy, and 
 such is the scie ntific basis of mysticism. On these 
 claims the spiritual futureTof the world may be reason¬ 
 ably considered to depend. On this basis, if on any, 
 must the religion of the future be built, if by religion) 
 we are to understand the establishment of a vital and 1 
 vivifying correspondence between that which is highest/ 
 in man and that which is supreme in the universe. The 
 choice lies between agnosticism and the science of the 
 mystics. If mysticism be a true science, grand and 
 illimitable is the prospect which awaits the psychic man. 
 If it be grounded in superstition and imposture, even 
 from agnosticism itself we may devise a chilly consola¬ 
 tion, for so insoluble is the mystery of the universe that 
 no aspiration can be extinguished as wholly impossible 
 of fulfilment; even in the insoluble mystery there is 
 room for a forlorn hope. 
 
PART I. 
 
 DEFINITIONS. 
 
 E VERY branch of the occult or secret sciences may 
 be included under the word Magic, with the sole 
 exception of astrology, which, important and 
 interesting as it is, can hardly be termed a branch of 
 arcane wisdom, as it depends solely on abstruse astro 
 nomical calculations, and on the appreciation of the value 
 of those influences which are supposed to be diffused by 
 the planets and the starry heavens over the lives of 
 nations and individuals. But the doctrines concerning’ 
 the nature and power of angels, ghosts, and spirits; the 
 methods of evoking and controlling the shades of the dead, 
 elementary spirits, and demons ; the composition of talis¬ 
 mans ; the manufacture of gold by alchemy; all forms of 
 divination, including clairvoyance in the crystal, and all 
 the mysterious calculations which make up kabbalistic 
 science, are all parts of magic. It is necessary to make'' 
 this statement at the outset to prevent misconception, 
 because in an elementary hand-book it would be clearly 
 a source of confusion to include subjects so apparently 
 distinct under a single generic title; and we have there¬ 
 fore determined to make a few introductory remarks upon 
 magic viewed as a whole, and then to treat each of its 
 branches under special titles which will be readily intel¬ 
 ligible to those who are seeking for the first time an 
 acquaintance with the mysteries of the esoteric sciences. 
 
 The popular significance attached to the term magic 
 diverges widely from the interpretations which are 
 offered by its students. By the term magic, according 
 
10 
 
 THE OCCULT SCIENCES. 
 
 to the common opinion, there is generally implied one 
 of two things—either that it is the art of producing 
 effects by the operation of causes which are apparently 
 inadequate to their production, and are therefore in 
 apparent defiance of the known order of nature; or that 
 it is the art of evoking spirits,* and of forcing them to 
 perform the bidding of the operator. The second alter¬ 
 native may be practically resolved into the first, for the 
 invocation of invisible intelligences is inseparably con¬ 
 nected in the minds of the vulgar with a certain hocus- 
 pocus of preposterous rites and formulae, including the 
 utterance of barbarous and, to them, meaningless words, 
 which certainly appear to be inadequate to produce 
 so stupendous an effect as a direct manifestation from a 
 hidden side of Nature. Now, to establish communica¬ 
 tion with worlds which are normally beyond our reach 
 is undoubtedly included in the great claims of the 
 magus; and the art of evoking spirits, taken in its true 
 and its highest sense, is the head and crown of Magic; 
 but it is not in fact a violation of immutable natural 
 laws, and the causes which are set in operation by its 
 qualified initiates are really adequate to the effects which 
 are produced, wonderful and incredible as they may 
 appear. The popular conception of Magic, even when it 
 is not identified with the trickeries of imposture and the 
 pranks of the mountebank, is entirely absurd and gross, 
 v “ Magic, or, more accurately, Magism,” says Christian 
 
 * Four classes of the intelligences called “spirits” are recog¬ 
 nised by the science of the magi. There are the_Angels who are 
 the offspring of primeval creation, made and not begotten ; there 
 are the Devils, or Demons, the angelical hierarchies who fell 
 from their first estate! There are the Elementary Spirits, who 
 inhabit the four elements of ancient physical science, and are 
 divided into Jiylplis, Undines, Gnomes, and Salamanders—intelli¬ 
 gences who reproductT'their species after the manner of man¬ 
 kind. Finally, there are the Souls of departed men and women 
 whose actual locality in the unseen world is variously described. 
 Angels are invoked in the higher branches of white magic, and 
 Demons in the operations of the black art ; Elementary Spirits are 
 the classes most easily commanded, and they are the “ familiars ” 
 of the middle ages. The Souls of the Dead were conjured 
 commonly for the revelation of mundane secrets, occasionally 
 for the disclosure of future events, but most frequently in the 
 interests of bereaved affection. 
 
PEFINITIONS. 
 
 11 
 
 in his Ilisiuire de la Magie, “ if anyone would condescend 
 to return to its antique origin, could be no longer con¬ 
 founded with the superstitions which calumniate its 
 memory. Its name is derived to us from the Greek 
 words Magos, a Magician, and Mageia, Magic, which are 
 merely permutations of the terms Mog, Megh, Magh, 
 which in Pehlvi and in Zend, both languages of the eld¬ 
 est East, signify ‘priest,’ ‘ wise,’ and ‘excellent.’ It was ) 
 thence also that, in a period anterior to historic Greece, 
 there originated the Chaldsean name Maghdim, which is 
 equivalent to ‘ supreme wisdom,’ or sacred philosophy. 
 Thus, mere etymology indicates that Magic was the!"" 
 synthesis of those sciences once possessed by the Magi 
 or philosophers of India, of Persia, of Chaldsea, and of 
 Egypt, who were the priests of nature, the patriarchs of 
 knowledge, and the founders of those vast civilisations 
 whose ruins still maintain, 'without tottering, the burden 
 of sixty centuries.” 
 
 Ennemoser, in his “ History of Magic ” (as translated J 
 by Howitt), says : “ Among the Parsees, the Medes, and 
 the Egyptians, a higher knowledge of nature was under¬ 
 stood by the term Magic, with which religion, and par¬ 
 ticularly astronomy, were associated. The initiated and 
 their disciples were called Magicians—that is, the Wise 
 —which was also the case among the Greeks. . . . Plato 
 understood by Wisdom nothing less than a worship of 
 the Divinity, and Apuleius says that Magus means, in 
 the Persian language, a priest. . . . India, Persia, Chal¬ 
 dea, and Egypt, were the cradles of the oldest Magic. 
 Zoroaster, Ostanes, the Brahmins, the Chaldean sages, 
 and the Egyptian priests, were the primitive possessors 
 of its secrets. The priestly and sacrificial functions, the 
 healing of the sick, and the preservation of the Secret 
 Wisdom, were the objects of their life. They were 
 either princes themselves, or surrounded princes as 
 their counsellors. Justice, truth, and the power of 
 self-sacrifice, were the great qualities with which each 
 one of these must be endowed; and the neglect of any 
 one of these virtues was punished in the most cruel 
 manner.” 
 
 A theosophical writer who is said to belong to the most 
 
12 
 
 THE OCCULT SCIENCES. 
 
 advanced school, Dr Franz Hartmann, who is said to he a 
 practical as well as theoretical student, who also lays claim 
 to the successful performance of recondite alchemical ex¬ 
 periments by the application of spiritual forces to material 
 things, and who, therefore, should at any rate be com¬ 
 petent to provide us with a tolerable definition of his art, 
 has the following assertion at the beginning of one of his 
 books :—“ Whatever misinterpretation ancient or modern 
 ignorance may have given to the word Magic, its only 
 true signific ance is The Highe st Science , or tWisdom, based 
 upon knowledge and practical experience. '” This definition 
 reads an absolute value into a term which it does not 
 historically possess, for though Magic be undoubtedly 
 derived from a word which signifies Wisdom, it is 
 Wisdom as conceived by the Magi to which it is alone 
 equivalent, and so far as philosophy is concerned, magian 
 Wisdom either may or may not be identical with the 
 ^absolute and eternal Wisdom. 
 
 Magic, says Eliphas Levi, is “the traditional science 
 \ of the secrets of Nature which has come down to us 
 from the Magi,” a definition devoid of nonsense, and 
 narrowly escaping perfection, the limitation of the source 
 of esoteric knowledge to the Persian hierarchs being, we 
 y_think, its sole defect. 
 
 By these definitions it is plain that Magic is not merely 
 the art of invoking spirits, and that it is not merely con¬ 
 cerned with establishing a communication with other forms 
 of intelligent subsistence in the innumerable spheres of 
 the transcendental. If such invocation be possible, if such 
 communication can be truly established, it is evidently by 
 the intervention of certain occult forces resident in the 
 communicating individual, man. Now, it is reasonable to 1 
 suppose that the same forces can be applied in other 
 directions, and the synthesis of the methods and processes 
 by which these forces are utilized in the several fields of 
 experiment, combined with a further synthesis of methods 
 and processes by which the latent potentialities of a 
 variety of physical substances are developed into mani¬ 
 fest activity, constitutes Magic in the full, perfect, and 
 comprehensive sense of that much abused term. 
 
 The maltreatment and odium of centuries has elimin- 
 
DEFINITIONS. 
 
 13 
 
 ated from the word Magic its original and sublime 
 significance. Once, in the dead language of starry 
 Chaldea, the solemn sanctuary, the cradle, if not the 
 birthplace, of the sciences called transcendental, it was 
 the equivalent of supreme wisdom ; once its professors 
 were the priests, the wise, the excellent: but the science 
 is confounded with the impostures which have encom¬ 
 passed its history, and the initiates are identified with 
 the rabble of rogues and charlatans. So it would 
 almost seem as if the term Magic had become a word 
 whose accepted meaning is a libel on the science which 
 it signifies, and a slur on the memory of its grand masters. 
 Fortunately, however, it is not the only term by which 
 that science is described ; esoteric wisdom, occult know¬ 
 ledge, the transcendental philosophy and practice are 
 inter-convertible terms which all signify Magic, and are 
 used indiscriminately throughout this volume, less to 
 avoid tautology than to minimise the depreciatory effect of 
 a now debased word by connecting it with the equivalents 
 of its first and true significance. 
 
 We have already explained in the Introduction to 
 this work what we conceive to be the objects of the pre- 
 sent revival of mysticism, and the exact nature of its 
 claims on the consideration of the nineteenth century. 
 The origin and destiny of Man are the absorbing and 
 vital problems which, in the present age, demand more 
 urgently than ever a complete and satisfactory solution. 
 Such a solution is offered, it is claimed, by Magic. 
 Latent energies, undeveloped faculties, generally un¬ 
 known possibilities, are affirmed by that science to be 
 actually resident in man. By their effectual evolution 
 it is said that the horizon of his energies and his per¬ 
 ceptions can be so enlarged as to extend over a new 
 range of existence. It is demonstrated that his physical" 
 envelope is not his real self, that he can transcend it 
 without destroying, while he can establish a direct con¬ 
 nection with numberless forms of intelligence who are 
 dissevered from their perishable bodies, and with others J 
 of every rank who have never been joined with flesh. The 
 desire of the long ages is promised a complete fulfilment 
 in this sublime programme of an abandoned knowledge. 
 
14 
 
 THE OCCULT SCIENCES. 
 
 The psychological experiments of the past masters of 
 mysticism are alleged to have brought them into com¬ 
 munication with various classes of intelligences, such as 
 angels, elementary spirits, demons, and the disembodied 
 souls of men. The fundamental principle of this com¬ 
 munication was in the exercise of a certain occult force 
 resident in the Magus and strenuously exerted for the 
 establishment of such a correspondence between two 
 planes of Nature as would effect his desired end. This 
 exertion was termed the evocation, conjuration, or call¬ 
 ing of the spirit, but that which in reality was raised 
 was the energy of the inner man; tremendously developed 
 and exalted by combined will and aspiration, this energy 
 germinated by sheer force a new intellectual faculty of 
 sensible psychological perception, and enabled the pre¬ 
 pared mystic to see into a new world, and communicate 
 with its several populations. To assist and to stimulate 
 this energy into the most powerful possible operation, 
 artificial means were almost invariably used. The ordin¬ 
 ary faculties and senses were worked upon, and fre¬ 
 quently the narrow line which intervenes between ex¬ 
 altation and frenzy was overstepped in the temerity of 
 the process. The appeal to the senses by a gorgeous 
 and overwhelming ritual, which has been attended with 
 grand success in the hierarchic religions of Christianity, 
 was made also by the hierarchic magic of the past. 
 The synthesis of these methods and processes was callecj- 
 1 Ceremonial Magic, which in effect was a tremendous forc- 
 ' ing-house of the latent faculties of man’s spiritual nature.\[ 
 Undoubtedly the end was occasionally accomplished by 
 I violent and unnatural means, for intellectual exaltation 
 jean be achieved by laudanum and haschisch as much as 
 by divine grace applied to the soul; but the ethical 
 value of the end cannot be impeached by the use of dis¬ 
 creditable methods, though the operator may be per¬ 
 sonally discredited and permanently maimed thereby. 
 
 The gospel according to the mystics has, it will be 
 seen, its darker side. As the known forces of modern 
 material science can be used to preserve or destroy, so 
 can the arcane potencies developed by magic be directed 
 to a good or an evil end. In the suggestive language of 
 
DEFINITIONS. 
 
 15 
 
 the alchemists, coals may be turned into gold, but also 
 it is possible to convert the precious metal into coal. 
 We can rise into communion with the exalted under¬ 
 standing of the angels; we can sink into correspondence 
 with the psychic deformities of the devils; we can com¬ 
 pose the Universal Medicine and the arcane poison of 
 the second death. 
 
 There is white and there is black magic. The lawful 
 application of the arcane forces which are known to 
 esoteric science constitutes Whi te Magic; the lawless ' 
 and vicious application of the same forces is the Black 
 or infernal Art. 
 
 The seat of the law abides in the intention and will of 
 the operator. That which is well meaTrfETmust eventu¬ 
 ally woTlTwell. Actions must be appraised by their in¬ 
 ten tion and not their effect alone, as the significanctrof 
 words is extended, contracted, or changed by a reference 
 to their philological origin. Black Magic has two pre¬ 
 ponderating elements—the diabolical, and the supersti¬ 
 tious or absurd. The use of the term diabolical is not 
 to be interpreted in an absolutely theological sense. 
 
 The contrast obtained by the epithets white and black 
 may be considered to countenance their use, but such 
 emblematical language has frequently been misapplied. 
 Then we have red magic, which is characterized as 
 the cream of the secret sciences and other fanciful 
 designations. 
 
 As this book is by no means intended for an advanced 
 student, but is exclusively addressed to the postulant in 
 the pronaos of the mystical temple, as its information is 
 therefore elementary, although practical, the supreme 
 altitudes of magical science (where the adept passes into ) 
 the saint, where communication with spiritual intelli-/ 
 gences is transcended, and a union is said to be estab-\' 
 lished with the fontal source of souls, with the divine, 
 universal life) are not described herein, and the way 
 of attainment in this transcendental branch is not 
 delineated. 
 
 Here it is sufficient to observe that the mystics con¬ 
 tinually refer to the existence of an absolute and 
 universal science which is not beyond possession by 
 
16 
 
 THE OCCULT SCIENCES. 
 
 Unite man. This divine knowledge is intimately associ¬ 
 ated with a divine power which may be either developed 
 in man, or with which he may be energised from without. 
 As it is impossible to conclusively determine that such 
 heights have ever been truly scaled, the modern mystic 
 will be unwise to insist on their existence, though he 
 may feel personally assured of the fact. 
 
 For merely historical references to Magic among the 
 Arabs, the Romans, the Chinese, the Early Christians, 
 the Egyptians, the Greeks, the Israelites, the Germans, 
 the Laplanders, and the Orientals, the reader is referred 
 -to Ennemoser’s work, translated by Howitt and pub¬ 
 lished under the title of “ The. History of Magic.” 
 There is also a learned work, translated in 1877 from 
 the French of Lenormant, and called “Chaldean Magic,” 
 in whicli are translated some curious incantations in the 
 ^ cuneiform character. Del Rio’s Disquisitionum Magicarum, 
 la voulme of 1100 pages, published in 1657, is an early 
 authority, and contains a chapter on Fascination. An 
 antiquarian work called “Narratives of Sorcery and 
 Magic from the most Authentic Sources,” was published 
 by Thomas Wright, F.S.A., in 1851. Francis Barrett’s 
 s “ The Magus,” an expensively illustrated work printed 
 in 1801, is the work of one who styled himself a “ pro¬ 
 fessor ” of occult science. In France the writings of 
 v' Eliphas L6vi—especially his Histoire de la Magic, and 
 his Dogme et Rituel de la Haute Magic — are justly 
 esteemed. 
 
 Pererius in 1598, Tiedemann in 1787, Frey tag in 
 1710, Christophorus in 1711, have all written tracts on 
 the subject of Magic, which are sometimes met with. 
 
WHITE MAGIC. 
 
 THE EVOCATION OF ANGELS. 
 
 of intelligence known to the 
 _ ' like their general 
 of matter and mind, 
 the messengers of 
 
 n 
 
 T HE highest orders 
 
 Christian mystics, am 
 conceptions of the Cosmos 
 
 from their Jewish.-initiators, were ___ w _ 
 
 Scrip tural tradition, who are called in the Greek aiuj dos, 
 and in the Hebrew malaJc. The ambassadorial officeRas - 
 long been eliminated from our conception of these beings, 
 who, in a condition of ecstatic adorati on and in undiver¬ 
 sified permanence of beatitude, seem to have survived 
 their raison d’etre. According to the Rabbinical com¬ 
 mentary on Genesis, written by Rabbi Jacob, the angels 
 have no fre e w ill, “for they, being of a pure under¬ 
 standing, and having an inclination to good only, cannot 
 be otherwise than good; ” and this is an actual doctrine 
 of the Latin church. Practically, however, the angels 
 of Catholic history and legend, in spite of their consum¬ 
 mate perfection, would appear to rejoice in the plenary 
 possession of that freedom which an abstract theology 
 denies them. They respond to invocations, they perform 
 miracles, they garner the prayers of the faithful, they 
 overwat ch h uman beings, and they engage everla stingly 
 in a spiritual warfare with the emissaries of perdition 
 and darkness. 
 
 This practical aspect of orthodox angelology corre¬ 
 sponds to that of western mag ic, both being undoubtedly 
 derived from the ancient faith of Israel, which in turn 
 was indebted for the elements of its pneumatic hypo- 
 theses to Egypk Babylon, and Chaldea, whence the 
 (Tocffine of the Incommunicable "Name, with the powers 
 nd virtues thereof, was derived by Rabbinica l theoso- 
 phists. The latter evolved out of its diverse combina- 
 
IS 
 
 THE OCCULT SCIENCES. 
 
 tions a complex hierarchy of intelligence, analogous to 
 the Alexandrian system of successive emanations, differ¬ 
 entiated by a downward egression out of the one and 
 eternal substance. 
 
 The Incommunica ble Name came to be considered a 
 fountain of arcane power, and, by an easy and natural 
 transition, it was at length regarded as the source of life. 
 The letters which composed it were deemed^especially 
 prolific in the creations of intelligence, illumination, and 
 harmony. A measur e of their power was extended to 
 the entire Hebrew alphabet, which was endowed with 
 an abstruse mystical significance. It is necessary to 
 explain this point in order to understand the angelical 
 doctrines of the Jewish Magi. Each of the alphabetical 
 symbols represented a vital and creative principle resi-| 
 dent in the intelligible world. Just as out of the letters 
 of an ordinary alphabet is evolved the vocabulary of a 
 great language, so from the arcane potencies which were 
 signified by the Hebrew signs, the variations of an in¬ 
 finite existence were divinely elaborated. Now, the sup¬ 
 position of an exact correspondence^ between the arcane 
 ** potencies in question 'and the signs by which they were re¬ 
 presented, as well as between the inexhaustible vitalities 
 ofthe Cosmos and the language developed from the signs, 
 constituted the magical character ofjt he Jewish tongue. 
 
 In an interesting and valuahlemanuscript, entitled, 
 
 | “ The Cabalistic Science, or the Art to Know the Good 
 Genies,” there is the following explanation of the 
 mysteries which are contained in the Hebrew alphabet. 
 
 By the sequence of symbols extending from Aleph to 
 Jod was symbolised the Angelical World, or the hierarchy 
 of sovereign intelligences directlyMerived from the first 
 Eternal Light, and attributed to Jod in first and superior 
 correspondence. By the sequence from Caf to-T-sad were 
 represented the several orders of angels who inhabit the 
 visible, or astronomical and astrological worlds, mystic¬ 
 ally attributed to Jalrpeach individual sphere being 
 under the special safeguard of a particular presiding 
 intelligence. The sequence from T sad to Th au is in 
 arcane correspondence with the elementary world, which 
 is attributed by philosophers to Jaho in the paramount 
 
WHITE MAGIC. 
 
 19 
 
 order. The destinies of humanity are dispensed in the 
 elementary sphere, and its angelic intelligences preside 
 over animated Nature. 
 
 Orthodox Christian theosophy enu merates nine choir s 
 of angelical beings which differ from each other Tn order 
 and in degree of glory, but are all of the same nature. 
 In the mystical writings attributed to the apostolic 
 Areopagite, an account of these hierarchies is given in 
 an extended form, and it is undoubtedly to this trans- 
 cendentalist that theology is indebted for the angelical 
 doctrines subsequently developed by S. Thomas. Now 
 the advanced mystic who borrowed the name of 
 Dionysius was indebted in turn to the Kabbalists for 
 his pneumatic hypotheses, as will be seen in the follow¬ 
 ing tabulation of the attributes of the Divine Names, 
 and of the intelligences in correspondence with each of 
 the Hebrew letters. 
 
 I. The first letter of the Hebrew alphabet is called 
 Aleph ; it is in correspondence with Eheieh, the fontal 
 name of God, which is interpreted as Divine Essence. 
 Its seat is in the world called E nsopb , which signifies 
 Infinity, and its attribute is Keter, the Crow n. It rules 
 over the Angels called by the Hebrews Haioth-h a- 
 I vodes ch, or The Living Creatures of Holiness, who are 
 otherwise named S eraphim , and constitute the first and 
 supreme choir. 
 
 II. The second letter is Bgi^and the Divine name 
 which corresponds to it is B aciiour . or eledus juvenis. 
 It is the sign of the Ophanim, who are the Angels of the 
 second order, and the Cherubi m of exoteric theology. 
 By their ministry, .Ighovah unfolded and cleared the 
 prim ordial cha os. The attribute of Bachour is Hocmah, 
 
 / or Divi ne Wis dom. 
 
 III. The third letter is Qjiime l. It corresponds to 
 the name Gadol, which sigmfiesGrand or Great, and is 
 assigned to the Angels of the third order whom the 
 Hebrews called Aralvm. t he mighty and strong. These 
 are the Thrones of the Kabbalists, and the third choir. 
 By their ministry Tetragrammaton Elohim establishes 
 and maintains the form of the Fluidic Matter. Its 
 attribute is Binah, or Intelligence. 
 
20 
 
 THE OCCULT SCIENCES. 
 
 IV. The fourth letter is Daleth . It represents the 
 name Dagoul, which is equivalent to Insignis, and it 
 corresponds to the Angels of the Hasmalim, or Angels 
 of the fourth order, who are the D ominions of current 
 theology. By their ministry were elaborated the di¬ 
 verse forms of matter, and especially the human body. 
 Hesed is the attribute of El, and it signifies Mercy and 
 Gogdness. 
 
 Y. The fifth letter is He. which typifies the name 
 Nadouh, significant of the m ajesty of G od, and corres¬ 
 ponding to the fifth angelicaVTnerarcEy, which is the 
 choir of might-and power, and its Intelligences are called 
 Powers. By their ministry the elements were evolved 
 by~Tfi ohim-G ibor, whose numeration is Pachad, which 
 signifieYT^JAH^-JlMigineixt, and whose attribute is 
 Gfiburali, which signifies Strength and Power. 
 
 VI. The sixth letter is Yau. whence is developed the 
 name V ezio. cum splen dore; it stands for the Angels of 
 the sixth order, the Malakim, or Virtues, by whose 
 ministry E loalu Vaudahat produces the metals and other 
 substances which belong to the mineral kingdom. His 
 attribute is Tiphereth, which signifies Beauty and 
 Splendour. 
 
 VII. The seventh letter is Eailb which originates the 
 name ^ akat , equivalent to punts mundus. It corres¬ 
 ponds to the Angels of the seveiiffTorder, the Kabbal- 
 istic Children—oflElohim, who are the Principalities of 
 orthod ox fa ith. By their ministry the vegetable king¬ 
 dom was produced by Tetragrammaton-Sabaoth, whose 
 attribute is.-Nezah, which, interpreted, is Triumph and 
 Justice. 
 
 VIII. The eighth letter is called Chet h. It designates 
 the name Ghartt>_ which is equivalent to misericors. It 
 correspondTtoThe Angels of The ei ghth choir, the Bene- 
 Elohim, or Sons of God, who are fdentical with the 
 archangelical host. By their ministry the animal creation 
 was developed by Elohim- Saba oth, whose attribute is 
 Hod, which is Praise. 
 
 IX. The ninth letter is Teth. It corresponds to 
 Tahor, or the Mundus purus, and to the Cherubim or 
 ninth choir of Angels, who preside at the birth of man 
 
WHITE MAGIC. 
 
 21 
 
 and inspire him with the light which is needed to direct 
 him" to eternal life. By their ministry are Gu ardia n 
 Angels devoted to the whole of humanity by SsKaday 
 and Elhai , whose attribute is the Foundation, or Jesod. 
 
 X. The tenth letter is jod, w hich gives pow r er to the 
 name Jah, which is equivalent to iJeu s. It designates 
 the tenth numeration of the Hebrews—A donay-M elech, 
 or the God-King, whose attributes are th e Kingd om, the 
 Temple,'andrThe Empire. Its influences extend to the 
 Issim—strong, happjq and blessed Men, located in the 
 sphere of the spirit. By their ministry, intelligence, in¬ 
 dustry, and the knowledge of divine things descend as 
 an influx to embodied humanity. 
 
 The AngelicaT World is completed with the tenth 
 letter, but the rest of the Hebrew alphabet corresponds 
 to^ individual princes of intelligence, governors of in’nu- 
 merableTTosts, and severally enacting an important part 
 in the economy of the mystical universe. Mettat ron is 
 in correspondence with (Jaf, the eleventh letter fEy his 
 ministry, the sensible world receives deific virtues. He 
 belongs to the first Heav en of the_ Astronomic World. 
 There is also the final Caf, which corresponds to the 
 Intelligences of the second order, who govern the 
 Heaven of the fixe d stars, and especially the zodiacal 
 signs. Their supreme chief is Kaziel . La.med_L. the 
 twelfth letter, corresponds to the Intelligences of the 
 third Heaven, who preside in the sphere of Saturn. 
 Their lord is Schebtai el. whose attribute is theTfidden 
 God. _Mem. which is the thirteenth letter, corresponds 
 to the fourth Heaven, or sphere of Jupit er. The sove¬ 
 reign Intelligence who governs this planet is called 
 Tsadkiel . There is also the final Mem, which is analo¬ 
 gous to’the fifth Heaven, or sphere of Mars, with C a.mn.e l 
 for its supreme Intelligence. He is the strength and fire 
 of God, and presides over many princes, is the 
 
 (fourteenth letter, and corresponds to the sixth Heaven, 
 Vvhichis that of the Sun. Now, the first sovereign 
 Intelligence which governs the grand luminary is the 
 splendid and mitrhtv Raphael, t he House, of God. Nun 
 in its aspect as a final corresponds to the sphere of 
 Venus, which is also the seventh Heaven, and has 
 
22 
 
 THE OCCULT SCIENCES. 
 
 Hamel for its sovereign lord, who is the love, justice, 
 and grace of God. Samech, the fifteenth letter, corre¬ 
 sponds to the eighth. Heaven, which is that of the star 
 Mercury, and is governed by Michael. The sixteenth 
 letter is Gin, which is analogous~~to the ninth Heaven, 
 the sphere of the Moon, governed by the messenger- 
 intelligence Gabriel. The Astrologic and Astronomic 
 worlds finish with this letter, and the succeeding sequence 
 of arcane correspondences is concerned with the Ele¬ 
 mentary Plane. 
 
 Thus Ph6, the seventeenth letter of the Hebrew alpha¬ 
 bet, has reference to the first of the mystical elements, 
 which is held to be Fire, and its sovereign Intelligence 
 is Seraphim. Phis final corresponds to the Air, which is 
 the abode of the Sylphs, whose lord is Cherubim. TsadA 
 the eighteenth letter, has reference to Water, which is 
 the abode of the Nvjnphs. Now the Queen of the 
 Nymphs is Tharsis. *Koph is the nineteenth letter; it 
 is in correspondence witlTEarth, which is the sphere of 
 the Gnomes, having ^rie] for its presiding Intelligence. 
 f£esh, which is the twentieth letter, applies to the 
 Anin 1 ajKingdom, including Man ; Schin corresponds 
 to all vegetable substances, and Tam the last symbol 
 of the Hebrew alphabet, refers to the world_of minerals.* 
 
 Besides the celestial hosts, which are enumerated in 
 the above tabulation, the mystical calculus of the 
 Hebrews establishes the existence of other angelical 
 sequences, as, for example, the angels who encompass 
 the Great White Throne, and whose names are entirely 
 extracted from three mysterious verses in the fourteenth 
 chapter of Exodus. Such elaborations of a multitude of 
 titles, by means of Kabbalistic computations, and their 
 endowment with corresponding powers and formal periods 
 of influence, were prized by rabbinical writers as con¬ 
 taining the keys of the government of the universe. 
 
 It is hardly on their own merits that we have included 
 these speculations in a practical handbook of occultism, 
 although they are almost venerated by a certain section 
 
 * In this list, by some mischance, the rulers of the Air and of 
 the Earth have become confused ; for Cherubim is usually referred 
 to the latter element, and Ariel to the former. 
 
WHITE MAGIC. 
 
 23 
 
 of modern mystics. But they are vitally important as 
 establishing the exact nature of Ivabbalistic conceptions 
 concerning those worlds of invisible intelligences, whose 
 outer fringes are contiguous to our own horizon, of which 
 they had glimpses as we have, but of which they had 
 little real knowledge, and could formulate no adequate 
 hypothesis. The inadequacy of their speculation is em¬ 
 barrassing to believers in the infallibility of the Hebrew 
 mystics, but it offers no obstacle to those who are investi¬ 
 gating the actual scope of ancient knowledge concerning 
 the facts of psychology, and can distinguish the land¬ 
 marks of true experimental progress amidst a wilderness 
 of distraught speculations. __ 
 
 The rites to be used in the conjuration of the more ex¬ 
 alted intelligences are found in the “_ Key of Solomon. ” an 
 excellent edition of which has been issued by MrJHathers. 
 Intelligences of this nature are generically denominated 
 angels, but they often partake of the character of supe¬ 
 rior elementary spirits, and this is undoubtedly the case 
 with most of those who are supposed to be controlled by 
 the imprecations and threats of the Magus. 
 
 An anonymous German work published at Frankfort 
 in 1G86, and entitled Theosoj Ma Pne uma tica, appears to 
 comprise in a comparatTvelysmall space the most satis¬ 
 factory formulae for the invocation of the supremo angels. 
 A translation in manuscript, made by D r J. M. Bi eder, 
 having recently come into our hands, we have made itThe 
 foundation of the citations which follow. Students will 
 perceive that it is somewhat similar to the treatise by 
 A rbate l on “ Magic.” The classifications and names of 
 the angels, as they exist in this curious work, are not 
 in correspondence with those which have been already 
 given, but as it is acknowledged by the mystics that 
 the true names — which is equivalent to saying, the 
 real and ultimate natures—of all unseen beings are in¬ 
 accessible to human research, importance should not be 
 ascribed to any of the variations. Titular distinctions in 
 matters of magical practice have little but literary utility. 
 Once in the presence of an angel, it is said, the soul has 
 no need of speech, much less of the ordinary methods of 
 social address. 
 
24 
 
 THE OCCULT SCIENCES. 
 
 The magical treatise in question has the common dis¬ 
 ability of all works of its age and class; its aspirations 
 its intentions, and its practical value as a ritual must be 
 sedulously separated from its crude philosophical setting. 
 Whatever the spiritual knowledge attained by the 
 Magus of old, it was seemingly insufficient to raise him 
 above the intellectual limitations of his time, and it must 
 ever be remembered that the modern scheme of mystical 
 criticism which seeks to account for such obvious philo¬ 
 sophical inadequacies as exist in the ancient mystics by 
 assuming that, in spite of superior attainments, they 
 condescended for concealed reasons to countenance 
 current opinions, scientific or religious, is without any 
 actual warrant in known fact. 
 
 In “ Pneuma tic Magic,” the names of the angels are 
 classified under thcTtitle of Olympian, or Celestial spirits, 
 who abide in the firmament and the supre me constella¬ 
 tions : “ it is their function to acknowledge the Fata and 
 to administer the .inferior destinies. Each Olympic spirit 
 accomplishes and teaches whatsoever is portended by the 
 star in which he is insphered. Yet can he do nothing 
 of his own power, nor without a special command from 
 God. 
 
 “ There are Seven-Stewards of Heaven by whom God is 
 pleased to administrate the world. To wit: —Ara- 
 tiiron, Bethor, Phaleg, Ooh, Hagith, Ophiel, Piiul. 
 They are thus called in the Olympian language, and 
 each of them has a numerous army and grand chivalry 
 of the firmament. 
 
 Arathron commands over 49 visible regions. 
 
 Bethor 
 
 Phaleg 
 
 Och 
 
 Hagith 
 
 Ophiel 
 
 Piiul 
 
 “ The Olympic Regions are in all one hundred and 
 ninety-six, over which the Seven Stewards extend their 
 policy. The mysteries of these regions and of the firma¬ 
 ments are explained in the sublime science of transcen- 
 
WHITE MAGIC. 
 
 25 
 
 dental astrology, and the means of establishing com¬ 
 munication with the powers and principalities therein. 
 
 “ Arath ron appears on a Saturday at the first hour, and 
 gives a true answer for his regiomTand their inhabitants. 
 So also with all the others, each at his own day and 
 hour, and each presiding over a space of four hundr ed 
 and nine ty y ears. The functions of Jlethox began in 
 the fiftieth year before_the birth of Christ, and were 
 extended' till the year of Chris£_430. Phaglo reigned 
 till A.D. Q2Ch; Och till the year 1^410; Hagith will 
 govern till A.D. lWO. The others shall follow irTsucces- 
 sion. These intelligences are the stewards of all the 
 elements, energising the firmament, and, with their 
 armies, depending from each other in a regular hier¬ 
 archy. 
 
 “The names of the minor Olympian spirits are inter¬ 
 preted in divers ways, but those alone are powerful 
 which they themselves give, which are adapted to the 
 end for which they have been summoned. Generically, 
 they are called Astra, and their power is seldom pro¬ 
 longed beyond one hundred and forty years. 
 
 “ The heavens and their inhabitants come voluntarily 
 to man and often serve against even the will of man, 
 but how much more if we implore their ministry. That 
 evil and troublesome spirits also approach men is accom¬ 
 plished by the cunning of the devil, at times by con¬ 
 juration or attraction, and frequently as a penalty for 
 sins ; therefore, shall he who would abide in familiarity 
 with celestial intelligences take pains to avoid every 
 serious sin ; he shall diligently pray for the protection 
 of God to vanquish the impediments and schemes of 
 Diabolus, and God will ordain that the devil himself 
 shall work to the direct profit of the Theosophist. 
 
 “ Subject to Divine Providence, some spirits have 
 power over pestilence and famine, some are destroyers 
 of cities, like those of Sodom and Gomorrah, some arc 
 rulers over kingdoms, some guardians of provinces, some 
 of a single person. The spirits are the ministers of the 
 Avord of God, of the Church and its members, or they 
 serve creatures in material things, sometimes to the 
 salvation of soul and body, or, again, to the ruin of 
 
2G 
 
 THE OCCULT SCIENCES. 
 
 both. But nothing, good or bad, is done without know¬ 
 ledge, order, and administration.” 
 
 Aratbron is the celestial spirit o f Satur n; he can 
 operate natural things prepared by astrologic al-influences; 
 he may change everything into stone, whether animals 
 or plants ; but they will preserve their exterior appear¬ 
 ance. He changes treasures into coals and coals into 
 treasures. He gives familiar spirits with definite power. 
 He teaches alchemy, magic, and natural philosophy. 
 He joins men to gnomes and earth spirits. He renders 
 people invisible. He governs fertility and conception ; 
 he teaches - the discovery of lead, its manipulation, and 
 its change into gold. He teaches the art of curing the 
 smaller animals of their diseases, such-as goats, poultry, 
 &c. He gives intelligence of prisoners and- of sick 
 people, despatches ministering spirits, who serve after 
 his own manner, enlarges the understanding, gives ex¬ 
 cellent advice on all elevating subjects, and is most 
 exact in his calculations. 
 
 He must be invoked on a Saturday, at the first hour 
 of sunset in the increasing moon. 
 
 Bethor administers the influence of Jupiter; he who 
 carfobtain his assistance may rise to the highest dignities ; 
 he dispenses treasures, subjects the spirits of the air to 
 the Magus, ancTgfves a true answer. These intelligences 
 carry all things, even precious stones, with marvellous 
 medicines, "from one place to another. The spirit of 
 Jupiter gives other ministering spirits of the firmament : 
 he can extend life to se ven hundred years, God willing. 
 He has subject to him forty-two kings, thirty-five 
 princes, twenty-eight dukes, one-and-twenty counsellors, 
 fourteen servants, seven messengers, and two thousand 
 nine hundred legions of spirits; he instructs judges in 
 the administration of eqqaljustice to the poor as well as 
 to the rich; he inspires hisMagus with the love of 
 justice, gives him true vision-haunted dxeams, andTassists 
 in*the attainment of venerable functions and dignities. 
 He gives understanding to the old, even to fools and 
 idiots, strengthens the weak memory, beautifies men under 
 his influence, endows them with eloquence before princes 
 and the great of this world, and makes them gentle, 
 
WHITE MAGIC. 
 
 27 
 
 courteous, and noble; he gives a number of serving- 
 spirits for various purposes; and he appoints ministering 
 spirits to teach the manufacture of gold from tin. This 
 princely angel is Good Fortune ipsa persond; he dispenses 
 a profusion of gifts, especially of a spiritual kind; his 
 ministers can bring the object of your desires even from 
 India and other lands of the Orient; they teach distilla¬ 
 tion from various herbs and roots, and the preparation 
 all kinds of physics and spices. This spirit must be 
 adjured on Monday in Pentecost at the first hour of 
 sunrise. 
 
 Phaley is the master of matters which are ascribed to 
 MarS, but he is also a prince of peace; whosoever re¬ 
 ceives his signum is exalted to supreme dignities. He 
 teaches military science and medicine; how to judge 
 and govern well, to find, extract, and manipulate iron, 
 and how to manufacture gold. 
 
 He must be called on a Tuesday at the first hour of 
 sunrise, between seven and eight in the morning, and 
 between two and three in the afternoon, during the in¬ 
 creasing moon. 
 
 Qch is a sovereign over things belonging to the sun ; 
 he can extend life to six hundred years, insuring con¬ 
 stant health and wisdom; he sends the most excellent 
 angels, teaches a perfect medical science, can change 
 anything into the purest gold, gives a purse in which 
 gold grows, prepares the precious metal in the mountains 
 during a long period, by alchemy in a briefer space, and 
 by magic in a single moment. Whosoever receives 
 his sign the kings of the earth must venerate as a 
 divine being. He commands thirty-six thousand five 
 hundred and thirty-six legions of spirits; he alone 
 administers all things ; all intelligences serve him. He 
 and his subjects seldom exalt anyone till they have 
 attained middle age, neither can they impart the highest 
 rank, but their advice is excellent in several matters, 
 especially in medicine, including the cure of wounds 
 caused by the bite of a snake, scorpion, or spider. 
 
 The spirit of Sol must be invoked on a Sunday 
 mornin g at su nrise. 
 
 Hagith administrates in Venereal concerns. He makes 
 
28 
 
 THE OCCULT SCIENCES. 
 
 beautiful the being to whom he gives his sign, and en¬ 
 dows him with physical grace. He changes copper into 
 gold instantaneously, gives spirits full of faithful service, 
 has four thousand legions of angels, with kings occasion¬ 
 ally established over them—one over every thousand. 
 He teaches the knowledge of herbs, plants, roots, and 
 spices; he instructs in the arcana of health, skill, and 
 beauty; he is the most rapid of all spirits ; he gives good 
 counsellors, embroiderers, sempstresses in silk — the 
 latter all neat and skilful.” 
 
 He must lie invoked in the increasing moon, on a 
 F riday, at the first hour of sunrise or sunset. 
 
 Opiuel administers mercurial 
 exceed one hundred thousand. He 
 angels willingly, teaches all arts, and to whomsoever 
 he gives his sign he imparts the power of instan¬ 
 taneously extracting the philosophical stone out of 
 mercu ry. From him you may learn astrology, the 
 learned-professions, mining, alchemy, statuary, painting, 
 the removal of mountains into the sea, the erection of 
 bridges, the preparation of magic mirrors and other 
 instruments, excellence in letter writing, editing, and 
 penmanship ; also, elocution, jurisprudence, and inter¬ 
 pretation of Holy Writ, 
 judgment, and skill in all subtle arts. 
 
 He must be adjured on a Wednesday, at the first hour/ 
 
 things. 
 
 His legions 
 
 He gives good counsel, right 
 
 of sunrise, and during the increasing moon. 
 
 Phul administers all things belonging to the moon. 
 Hcfcan change all metals into silver, heal dropsy, give 
 Undines serving man in visible, corporeal shapes, and can 
 lengthen life to three hundred years. You may obtain 
 from him an angel, who is a phy sician, a philosopher, an 
 artist, and a naturalist or transcendentalism He gives 
 physic for the eyes, and remedies against vertigo, epilepsy 
 and strabism, or presbitism. He grants also a good sight 
 and reliable information on many subjects, including 
 things future which are of a personal character. 
 
 He is called on a Monday, at the first hour of sunrise, 
 
 in the increasing moon. 
 
 The ritual informs us that each of the Seven Celestial 
 Stewards can operate after a number of methods, either 
 
WHITE MAGIC. 
 
 29 
 
 according to the common course of nature, or by the more 
 arcane exercise of will-power, and that each can accom¬ 
 plish in a very brief period what, without his interfer¬ 
 ence, would require much time and preparation. Each 
 of these intelligences must be invoked between seven 
 and eight in the forenoon, or between two and three 
 in the afternoon, on any day of the week, but solely 
 in the hours which he governs, the moon being on the 
 increase. 
 
 An acquaintance with the names and offices of these 
 spirits is by no means sufficient to enter into a state of 
 correspondence with their exalted intelligence, and many 
 preparations for the successful evocation of angels are 
 described by the authority I have cited, of which some are 
 methodically enumerated after the following fashion :— 
 
 I. 
 
 The Talmid (otherwise the Magus, in his earlier grade 
 of initiation) shall ponder day and night on the method 
 of attaining a true knowledge of God, not only by the 
 Word which has been manifested from the beginning of 
 the world, but also from the laws of the Cosmos, and the 
 admirable practical secrets which may be learned from 
 the study of the visible and invisible creatures of God. 
 
 II. 
 
 The Magus shall learn to know himself, to distinguish 
 between his mortal and immortal parts, and the spheres 
 to which they severally belong. 
 
 III. 
 
 By his immortal nature he shall study to love God, to 
 adore and to fear him in spirit and in truth. But he 
 must also in his mortal body endeavour to be useful to 
 his neighbours, and glorify his maker. These are the 
 highest commandments of Magic, by which you shall 
 obtain the veritable Pneumatology through Divine Truth 
 and Wisdom, and you shall be served by angelical crea¬ 
 tures not only in secret, but publicly, and face to face. 
 
30 
 
 THE OCCULT SCIENCES 
 
 IV. 
 
 As every one is destined from his mother’s womb to 
 a certain commerce of life, the disciple should pause to 
 consider whether he is born to Magic, and to what 
 branch. By noting the measure oT success in the dif¬ 
 ferent sections of operation, he may soon ascertain the 
 second point. 
 
 V. 
 
 An intending Magus shall be disc reet an d faithful; he 
 shall never reveal what he has been told by a spirit. 
 Daniel was commanded to set a seal on several matters; 
 Paul was forbidden to reveal what he beheld in his ecstasy. 
 The importance of this ordination cannot be exaggerated. 
 
 VI. 
 
 Say very frequently with David :—Take not thy Holy 
 Spirit of strength away from me. Lead me not into 
 temptation. 
 
 VII. 
 
 Accustom yourself to the evocation of spirits. You 
 cannot gather grapes from thorns, nor figs from thistles. 
 Prove all things and hold fast that which is good. Avoid 
 all that is contrary to the will of God. 
 
 VIII. 
 
 Avoid all superstition, which consists in the attribu¬ 
 tion of divine power toYhings which are without divinity, 
 and in the acceptation of divine service without a com¬ 
 mand from God. The illusions, aLxliabolical magic, 
 which arrogates to the prince of darkness the adoration 
 due to God, are included under this name. 
 
 IX. 
 
 Avoid the deceitful imitations _o_f the devil, who, by 
 the perversion of the theurgic powers concealed in the 
 Word of God, becomes a fraudulent imitator of things 
 which belong to God. 
 
WHITE MAGIC. 
 
 31 
 
 When these conditions have been fulfilled, and the 
 operator proceeds to the practice, he should devote a 
 special prefatory period to profound contemplation on 
 the serious and sacred business which he has voluntarily 
 taken in hand, and must labour to present himself before 
 his Supreme Teacher with a pure heart, an undefiled 
 mouth, and innocent hands : “ he must bathe his body 
 and purge it from all uncleanness, wear newly washed 
 garments, confess his sins, and abstain from wine, as well 
 as all unchastity ” for the space of three days. He 
 should also give alms to the poor, and when the eve of 
 operation has at length arrived, he must dine moderately 
 at noon, and sup on bread and water. Then on the 
 following day, he must seek a retired and uncontamin¬ 
 ated spot, where, free from observation, he can recite 
 the prescribed invocations, e.g. : 
 
 Prayer. 
 
 Holy, Holy Father! Increase my faith and confirm 
 me that I may believe stedfastly in Thy willingness to 
 vouchsafe me that which I am now asking through Jesus 
 Christ Thy Son. Amen. 
 
 And further:— 
 
 Almighty, Everlasting, Merciful God, who didst 
 create all things to thine own honour and praise, and to 
 the benefit of mankind, I pray Thee to send me the 
 spirit Och— o f the race of the suns—in a visible form to 
 teach me that which I would ask him, namely to give 
 me a plain and brief instruction in the preparation of 
 the angelic water, for the cure of all external and 
 internal diseases in seven days.* That he may direct 
 one of his spirits to visit me all the days of my life, 
 giving true answers, and instructing me in all questions 
 
 ( * Obiter nota: tlie angelic water in all seven metals in 6 pliilos : 
 regenerated elixir and metalla potabilia mixed together. Ut si 
 plumbum rcqcucratum est elixir plusquam in metsset respicemus 
 Saturnam ct Aratliron ct Signn cjus cl liqucfactuvi est aqua fixa 
 reliqua. And all metals solved, also discover their nature, so that 
 also 6 and all other metals can be changed into gold in an instant 
 —and gold which is good, right, and resisting all proofs. 
 
32 
 
 THE OCCULT SCIENCE. 
 
 and iii all matters on which I require information. Give 
 me a docile heart to understand and remember^ also to 
 apply my knowledge to Thy glory and the benefit of 
 man. 0 Lord, take not Thy Holy Spirit from me, con¬ 
 firm me in divine joy. Lead us not into temptation, but 
 deliver us from evil. 
 
 Holy, Holy Father, I pray Thee, do not abandon me 
 to the spirit of untruth, as Thou didst give him power 
 over Achab, but preserve me in thine own truth. In 
 all things Thy will be done. Through Jesus Christ. 
 
 A men. 
 
 When the spiritual exaltation of the Magus has been 
 accomplished by these and other prayers (varied of 
 course to suit the purpose intended), and by various 
 ceremonial practices, the spirit is, in magical language, 
 compelled to appear. That is to say, the operator has 
 passed into a condition when it would be as impossible 
 for a spirit to remain invisible to him as for an ordinary 
 mortal to conceal himself from our common sight, 
 without an intervening shelter, in the blaze of a noon¬ 
 day sun. 
 
 When the angel has arrived, continues the Ritual, 
 briefly make known what you wish, write down his 
 answer ; do not ask more than three questions ; preserve 
 what you learn in your memory, and consider it as 
 sacred. As soon as your answer has been obtained, 
 say to the angel:—“ Since thou didst come peacefully, 
 thanks be to God the Lord, in whose name thou art 
 commissioned, return now in peace unto thy rank and 
 sphere, and come again when I invoke thee according 
 to the order and functions which the Almighty has 
 vouchsafed thee. Amen.” 
 
 Thus we see that the magician of old who had any 
 desire unfulfilled, by his knowledge of the different 
 spiritual potencies and their respective functions, was 
 able, by evoking that one whose powers corresponded to 
 his own desire, to obtain whatever he sought. Whether 
 such evocations are now practised, and if so to what 
 
WHITE MAGIC. 
 
 33 
 
 extent, it is impossible here to say, for probably the 
 modern magician who attained such knowledge would 
 have attained it only after such a novitiate as would 
 render him unable or unwilling to disclose the facts. In¬ 
 deed, it is the general opinion of modern occultists that 
 the initiated mystic never disclosed anything except to 
 his brother adepts, and that what has transpired in these 
 matters has been through persons who failed in the 
 process, but had advanced as far as a certain point. 
 
 The theological literature of angelology is exceedingly 
 extensive, and one of its most important developments 
 j is that of St Thomas of Aquinas, who is called the 
 angelical doctor. In general literature, perhaps the 
 most curious work is Heywood’s “ Hierarchy of the 
 ’ Blessed Angels,” which is a storehouse of curious re¬ 
 search. Other works are “ De apparitionibus omnis generis I, 
 \ Spirituum,” by the Jesuit, Peter Thyraeus, date 1 GOO , 
 
 “ Pne uma talogia ; or, a Discourse of Angels, their Nature 
 and Office or Ministry,” anonymous, 1701; but a 
 methodical history of angelology has not yet been 
 written. 
 
 C 
 

 
 
 
WHITE MAGIC. 
 
 THE EVOCATION OF THE SPIRITS OF THE ELEMENTS. 
 
 T O the old magical doctrine of the Spirits of the 
 Elements we owe some of the most graceful and 
 enchanting fictions in literature. It supplied 
 Pope with the supernatural machinery for his inimitable 
 “ Rape of the Lock,” while an old Latin treatise of 
 Paracelsus suggested the groundwork of “ Undine,” one 
 of the most dainty and delicate of all German fairy 
 tales. Oriental romance is also replete with the opera¬ 
 tive wonders of these and kindred beings, for the Peris, 
 Jinn, and Afreets of Arabian imaginative writers are 
 substantially identical with Western conceptions con¬ 
 cerning Elementary Spirits. 
 
 The possible existence of such intelligences has been 
 seriously debated even by the scientific writers of this 
 epoch. In the “Unseen Universe” a chapter is filled 
 with speculations as to the association of delicate cosmical 
 processes in this visible universe with the operations of 
 unseen intelligences residing within it. 
 
 O O V 
 
 The belief in the connection of personal agents -with 
 the more startling natural phenomena is admitted to 
 have been extensively prevalent during the middle ages, 
 when imagination peopled the “ four elements ” with 
 intelligences, normally unseen, “ some of them friendly 
 to man, some of them his deadly enemies. They are 
 powerful and conscious of their power, but at the same 
 time profoundly and mournfully aware that they are 
 without a soul. Their life depends upon the continu¬ 
 ance of some natural object, and hence for them there is 
 no immortality. Sometimes, however, an elementary 
 spirit procures a soul by means of a loving union with 
 one of the human race. At other times, the reverse 
 
36 
 
 THE OCCULT SCIENCES. 
 
 happens, and the soul of the mortal is lost, who, leaving 
 the haunts of men, associates with those soulless, but 
 often amiable and affectionate beings.” 
 
 On the other hand, there are writers who, also at this 
 day, believe, or profess to believe, that “ the planets of 
 our system may be directed in their ‘ continualspeaking 
 changes ’ by their several crowds of governing spirits ”— 
 that “ spirits are everywhere the directors of matter ”— 
 that “ there exist upon the earth reasonable creatures 
 other than man, having like him a body and soul, being 
 born and dying like him ”—that these are “ the forces 
 of the wind, the fire, and the flood,”—that, in fact, what¬ 
 ever superstition generated in the past, whatever im¬ 
 agination has endowed with a habitation and a name, 
 has an invisible but certain existence. The doctrine of 
 planetary intelligences has been countenanced as hypo¬ 
 thetically admissible even by Mr W. S. Lilly, who is 
 one of the most cultured and thoughtful of later 
 philosophical writers. 
 
 The idea of living forces existing in the elements is" 
 not merely of mediaeval, or even of Gnostic, origination, 1 
 for this belief was cherished in the earliest ages of the 
 world’s history. As a proof of this we may instance two 
 very ancient Accadian or early Assyrian Incantations, 
 addressed to the Elements of Fire and of Water. The 
 originals were translated by Mr Ernest Budge, the 
 Egyptologist, and published in “ The Records of the 
 Past.” 
 
 The 108th chapter of the Ancient Egyptian “Ritual 
 of the Dead,” the “ Per-M-Hru,” is called “ the Chapter 
 of Knowing the Spirits of the West.” Several of the 
 chapters which immediately follow are devoted to the 
 knowledge of the Spirits of various denominations, the 
 Spirits of the East, the Spirits of Tu, the Spirits of An,&c. 
 
 Thus we see that the most ancient nations believed in 
 the existence of certain living forces of Nature, whose 
 chiefs they named and invoked ; and we shall find the 
 same ideas prevalent in both the Scandinavian and the 
 Indian mythology. 
 
 The discriminating disciple of mysticism, however, 
 while admitting the complete possibility of the existence 
 
WHITE MAGIC. 
 
 37 
 
 of intelligences both inferior and superior to humanity, 
 will do well to remember that some of the elaborate 
 hypotheses concerning them are devoid of scientific 
 value, being structures equally clumsy and inadequate 
 which have been based upon partial experiment. 
 
 The most popular presentation of the doctrine of 
 Elementary Spirits is found in a little book entitled the 
 “ .Comte de Gabalis,” a work of the Abbe de Villars, pub¬ 
 lished at the close of the last century. It possesses the 
 merit—which is rare in a popular handbook—of being 
 quite representative and accurate so far as it goes, and 
 albeit so doubtful in its character as to have frequently 
 passed for a satire, it is an excellent tract for citation 
 within its individual lines. 
 
 It is sufficient for our purpose to state—what is very 
 generally known—that the four official elements have 
 from time immemorial been supposed to swarm with a 
 var iety of. on the w hole, sub-human intelligences, who 
 are formally grouped into four hroarRspecies.—The air 
 is inhabited by the amiable race of .Sylphs, the sea by 
 the delightful and beautiful Undines, the earth by the 
 industrious race of swarthy Gnomes, and the fire by the 
 exalted and glorious nation of Salamanders, who arg. 
 supreme in the elementary hierarchy. There is a close 
 analogy in the natures of all these intelligences with the 
 more lofty constitution of certain angelical choirs, for 
 in the “ Compendious Apology for the Society called 
 Rosicrucian,” written by Robert Fludd, it is stated that 
 the Seraphim, Virtues, and Powers are of a fiery char¬ 
 acter, the Cherubim are terrestrial, the Thrones and 
 Archangels are aquatic, while the Dominations and 
 Principalities are aerial. 
 
 “ When you shall be lifted among the children of the 
 philosophers,” says the ‘ Comte de Gabalis,’ “when your 
 eyes shall have been fortified with the use of the most 
 sacred medicine, you will immediately discover that the 
 elements are inhabited by singularly perfect beings, of 
 whose knowledge the sin of Adam hath deprived his most 
 wretched posterity. Yon immense space which inter¬ 
 venes between earth and heaven hath far more noble in¬ 
 habitants than birds or gnats ; those vast seas have in- 
 
38 
 
 THE OCCULT SCIENCES. 
 
 numerable other guests than the whales and the dolphins ; 
 the profundities of the earth are not for the moles alone, 
 and the more noble element of fire was not created to 
 remain void and useless. The air is full of an innumerable 
 multitude of people of human fo rm, somewhat fierce in 
 their aspect, but in dcali ty^Tru ctabfdTgreat lovers of 
 science, excessively subtle, officious to the sages, and 
 only hostile to the foolish and ignorant. Their wives 
 and daughters are beauties of a masculine character, 
 much after the manner of the Amazons. The seas and 
 rivers are inhabited as well as the air, and the beings 
 who fill them were denominated Nymphs or Undines by 
 the antique doctors of wisdom. They beget but few 
 males, but the women are abundant, they are ex¬ 
 ceedingly beautiful, and the daughters of men cannot 
 compare with them. The earth is populated to a short 
 distance of its centre with gnomes, people of a low 
 j stature, the guardians of buried treasure, of mines, and 
 I of precious stones. They are ingenious, amicable to 
 humanity, and commanded with facility. They supply 
 the Children of the Sages with the money which they 
 need, and desire no other wages for their labours but 
 the glory of the service. The Gnomides, their wives, 
 are diminutive but exceptionally pretty, and very quaint 
 in attire. As to the .Salamanders, the igneous inhabit¬ 
 ants of the fiery region, they serve the philosophers, but 
 are not anxious to court their company, ancTtneir wives 
 and daughters are rarely visible. The wives of the 
 Salamanders are more beautiful than any of the rest, for 
 their element is purer, and you will be more charmed with 
 the beauty of their minds than even with their physical 
 perfections. Yet you cannot but pity these hapless 
 creatures when I tell you that their souls are mortal, 
 and that they have no hopes of enjoying that Eternal 
 Being whom they know and religiously adore. Composed 
 of the purest parts of the elements which they inhabit, 
 and having no contrary qualities, they subsist, it is true, 
 for many ages, yet what is time in comparison with ever¬ 
 lasting ? They must eventually return to the abyss of 
 nothing. So much does this thought afflict them that it 
 is frequently hard to console them. But God, whose 
 
WHITE MAGIC. 
 
 39 
 
 mercy is infinite, revealed to our fathers, the philo¬ 
 sophers, a remedy for this evil. They learned that in 
 the same manner that man by the alliance which he hath 
 contracted with God has been made partaker of divinity, 
 so may the Sylphs, Gnomes, Undines, and Salamanders, 
 by an alliance with man be made partakers of immortal¬ 
 ity, and of the bliss to which we aspire, when one of them 
 is so happy as to be married to a sage, while Elementaries 
 of the masculine kind can attain the same glorious end 
 by effecting a union with the daughters of the human 
 race. 
 
 “ The Salamanders are composed of the most subtle 
 parts of the sphere of fire, conglobated and organised by 
 the universal fire, so called because it is the principle of 
 all the motions of Nature. In the same manner, the 
 Sylphs are composed of the purest atoms of air, Nymphs 
 of the most ethereal particles of water, and Gnomes 
 of the most refined earth. The primeval Adam was in 
 correspondence with these perfect creatures, because 
 being composed of the finest matters of the four ele 
 ments, he contained in himself the physical perfectior 
 of each of these four races, and was therefore theii 
 natural king. But when sin had precipitated him 
 among the excrements of the four elements, this har¬ 
 mony was shattered, he became gross and impure, and\ 
 no longer bore any proportion with these so pure and) 
 subtile substances.” 
 
 Though not definitely stated in the “ Comte de Gabalis,” 
 it is obvious that the end of a magical communicatioiy 
 with Elementary Spirits is to restore our Edenic correl 
 spondence between man and the harmonial world of\ 
 spirits, which in effect would be a restoration of the 
 celestial condition of primordial humanity. Now the 
 traditions of abonepnaT perfection and aureoline splen¬ 
 dour may be possibly untrue for the past but they are 
 certainly prophetic for the future ; they are the ultimate 
 stag e of evolution forecast a t remote periods, and while 
 taking form as reminiscences of a vanished glory, they 
 are also a dim foreshadowing of a glory which is still to 
 come. 
 
 A recipe for the transfiguration of the Magus in the 
 
40 
 
 THE OCCULT SCIENCES. 
 
 direction of Salamandrine perfection is vouchsafed in 
 the “ Comte de Gabalis ; it is completely unintelligible 
 in its literal sense, while the unserious nature of the 
 entire work will not reasonably warrant the supposition 
 that it contains an arcane meaning, though it may be 
 admitted that its wording is suggestive from the mysti¬ 
 cal standpoint. The recipe is as follows :—If you would 
 recover the empire over the Salamanders, purify and 
 exalt the natural fire that is within you. Nothing is 
 required for this purpose but the concentration of the 
 Fire of the World by means of concave mirrors in a 
 globe of glass. In that globe is formed a Solary Powder, 
 which being of itself purified from the mixture of other 
 elements, and being prepared according to be¬ 
 
 comes in a very short time a sovereign process for the 
 exaltation of the Fire that is within you, and will trans¬ 
 mute you into an igneous nature. 
 
 It is clear that a great part of the secret and mystery 
 is in the nature of the mirrors and in the nature of the 
 vessel of glass, and those who devote themselves to the 
 unravelling of this Gordian Knot should direct their 
 especial attention to these points, which, if allegory may 
 be credibly assumed, should not be very far to seek. 
 
 We are assured by the Abb6 de Yillars that by the 
 use of this recipe the inhabitants of the Sphere of Fire 
 will become our inferiors, and ravished to behold our 
 mutual harmony restored, they will have the same love 
 and friendship for us that they entertain for their own 
 kind. 
 
 Amidst the rich imagination of these fantastic reveries, 
 the student will do well to remember that the experi¬ 
 ments of the old magicians brought them into communica¬ 
 tion with many classes of extra-mundane intelligence, 
 and that they elaborated many hypotheses to account 
 for them. 
 
 But it must be further recollected that among Ele¬ 
 mental Spirits themselves there exist many classes and 
 natures in each category. For instance; in the case of 
 the Fire-Spirits there are those which are friendly, hostile, 
 and neutral as regards men; there are those which are 
 compounded of a purer essence, partaking of the nature 
 
WHITE MAGIC. 
 
 41 
 
 of the lower angels without being exactly of their genus; 
 there are those which are violent and cruel, approximat¬ 
 ing to a demoniac nature, and whose tendency is to stir 
 up wrath, hatred, and envy. Then there are those again 
 which are pure living Spirits of Flame, operating in all 
 things of a fiery nature, and directing the currents of 
 that element. Besides all these there are those which 
 more resemble the Spirits of fairy-lore, and which may, 
 perhaps, be best described as a species of igneous man¬ 
 kind having a more physical organisation than certain of 
 the other classes. Yet, again, there are certain whose 
 natures form a link between the Spiritual World and the 
 Vegetable Kingdom; others again control the fiery nature 
 in the Mineral World; and others are Volcanic in 
 nature and operation, whence they were called by certain 
 of the mediaeval writers “ ^Etneans.” But even these 
 classes are but few in comparison with the enormous 
 number of subdivisions in each Element alone. And, 
 besides this, it must be remembered that there are all 
 the millions upon millions of Elemental Spirits of the 
 Planets, of-tho-Zodiac, and of the Fixed Stars; so that 
 the mind is bewildered in the endeavour to trace out 
 fully all the classes even under one Element. Then in 
 each Element there are Spirits partaking of all forms,j 
 mixed and simple, of the Animal Kingdom, every formj 
 of bird, beast, fish, reptile, and insect, sometimes in the 
 simple form, but more often compounded with each other 
 and with Man :— e.g., a frequent form of certain Fire- 
 Spirits is a compound of a Man, a Lion, and a Serpent. 
 Some of the most repulsive of the Elemental forms, how¬ 
 ever, are the various compounds of huge insect or crus¬ 
 tacean forms with either human or animal heads. Such 
 are veritable nightmares, and Darwin’s “ missing link ” 
 seems to be easily discoverable on the Elemental plane. 
 The snakes, dogs, and insects, seen by some sufferers from 
 “ delirium tremens,'” are—according to a modern occultist 
 —simply forms taken by some of the lowest Elementals 
 who have been attracted to the drink-sodden atmosphere 
 of the habitual drunkard, following the same law by 
 which vultures and jackals are drawn to rotting and 
 putrefying carrion. Yet, nevertheless, it would be just 
 
42 
 
 THE OCCULT SCIENCES. 
 
 as incorrect to call even the lowest and worst of the 
 Elenientals “ devils,” as to say that a Scorpion or an 
 Adder was really a fiend. 
 
 Another and more difficult matter to grasp, regarding 
 the Elemental Spirits, is that they partake only of the 
 nature of one Element respectively, and that in that 
 Element they can live, breathe, and move; but that 
 another Element, and especially one opposite in nature, 
 is to them a bar and obstacle. 
 
 Though the evocation of Elementary Spirits was an 
 important part of theurgic practice during the middle 
 ages, we are unacquainted with any ritual which expounds 
 the method of communicating “with - these intelligences in 
 any complete way. A considerable section of so-called 
 angelical magic was in reality devoted to the control of 
 the Spirits of the Air, who are the Sylphs of Paracel sian 
 mythology, and it is frequently hard to distinguish be¬ 
 tween the angels and the ‘ elementaries ’ of old writers on 
 account of this uniform confusion. Much of the Black 
 Magic of the past was also undoubtedly concerned with 
 the lower hierarchies of Nature Spirits, and just as the 
 “Comte de Gabalis” identifies the gracious creations of 
 the classic Pantheon-—its Astartes, Dianas, and Egerias 
 with the beautiful tribe of Nymphs—so did the devils of 
 the Sabbath, by a variety of characters and qualities, 
 approach the lowest of the elementals, and had actually 
 but little that was in common with the thunderstruck 
 angels of orthodox Christian theology. 
 
 A method for the interrogation and government of 
 elementary intelligences is given in the initiations of 
 Eliphas Levi; but the source of its extraction is un¬ 
 named, and it is of a very fragmentary nature. It is, 
 however, the most available of its kind, and, with a few 
 supplementary recipes, may be sufficient for practical 
 purposes. 
 
 To dominate the Elementary Spirits, and become thus 
 the king of The occult elements, it is necessary, says the 
 last of the French initiates, to experience the four trials 
 o f antiqu e initia tion ; a nd, as these initiations exist no 
 longer, they must be supplied by'analogous processes; 
 
WHITE MAGIC. 
 
 43 
 
 as, for instance, by exposing oneself with courage in a 
 burning house, by crossing a precipice on a plank or the 
 trunk of a tree; by ascending a perpendicular mountain 
 in a storm; and by vigorously plunging through a cas¬ 
 cade or dangerous whirlpool. He who is afraid of the 
 water will never reign over the Undines ; he who shrinks 
 from the flames will never command Salamanders; let 
 him who is subject to vertigo leave the Sylphs in peace, 
 and forbear from irritating the Gnomes, for inferior 
 spirits will obey no power which has not asserted its 
 supremacy in their own individual element. 
 
 When courage and indomitable energy have acquired 
 this incon testab le power, the Logos of will-force must 
 be imposed on the elements by particular consecrations 
 of air, fire, earth, and water, this being the indispens¬ 
 able beginning of all magical operations. 
 
 The air js_ exorcised by the sufflation of the four 
 cardinal points, the recitation of the Prayer of the 
 Sylphs and the following formula :-V-The Spirit of God 
 moved upon the water, and breathed into the nostrils of 
 man the breath of life. Be Michael my leader and be 
 Sabtabiel my servant, in the name and by the virtue of 
 light. Be the power of the word in my breath, and I 
 will govern the spirits of this creature of Air, and by 
 the will of my soul, I will restrain the steeds of the sun, 
 and by the thought of my mind, and by the apple of my 
 right eye. I exorcise thee, 0 creature of Air, by the 
 Pentagrammaton, and in the name Tetragrammaton, 
 wherein are steadfast will and well directed faith. 
 Amen. Sela. So be it* 
 
 -iLatcr is exorcised by the laying on of hands, by 
 breathing, and by speech, mixing consecrated salt with 
 a little of the ash which is left in the incense pan. The 
 aspergillus is made of branches of vervain, periwinkle, 
 sage, mint, ash, and basil, tied by a thread taken from a 
 virgin’s distaff, with a handle of hazelwood which has 
 never borne fruit, and on which the characters of the 
 seven spirits must be graved with the magic awl. The 
 salt and ashes of the incense must be separately conse¬ 
 crated. The Prayer of the Undines should follow. 
 
 Fire is exorcised by casting salt, incense, white resin, 
 
44 
 
 THE OCCULT SCIENCES. 
 
 camphor, and sulphur therein, and by thrice pronounc¬ 
 ing the three names of the Genii of fire —Michael, 
 king of the sun and of the lightning; Samael, king of 
 volcanoes; and Anael, king of the Astral Light; then 
 by reciting the prayer of the Salamanders. 
 
 The earth is exorcised by the sprinkling of water, by 
 breathing, and by fire, with the perfumes proper to each 
 day, and the prayer of the Gnomes. 
 
 It must be borne in mind that the special kingdom of 
 the Gnomes is at the north, that of the Salamanders at 
 thejsouth, that of The S ylphs at the east, and that of the 
 Undines at the west. They influence the four tempera¬ 
 ments of man, that is to say, the Gnomes influence the 
 melancholic, Salamanders the sanguine, Undines the 
 phlegmatic, and Sylphs thejbilious; Their signs are—- 
 the hieroglyphs of the Bull for the Gnomes, who are 
 commanded with the magic sword ; of the Lion for the 
 Salamanders, who are commanded with thtTforked rod, 
 or magic trident; of the-Ea gle f or the Sylphs, who are 
 ruled by the noly pentacles; and, finally, of Aquarius 
 for the Undinesuwhoare evoked by the cup of libations. 
 Their respective sovereigns are Gob for the Gnomes, 
 Djin for the Salamanders, Paralda for the Sylphs, and 
 Necksa for the Undines. 
 
 Like so much of occult nomenclature, these names are 
 of a generic and arbitrary kind, and appear to be devoid 
 of real importance; in the present instance, they are 
 borrowed from folk-lore. 
 
 It must be remembered that the words “Elemental” 
 and “ Elementary ” are not exactly convertible terms ; as 
 the lattefTs'frequently used by “ theosophists ” to denote 
 the astral remains, or “shell,” of a deceased person 
 who has led a gross and evil life on earth, and whose 
 vanishing personality remains for some time in the earth 
 atmosphere, seeking to annoy the living. 
 
 When an elementary spirit torments, or, at any rate, 
 troubles, the inhabitants of this world, continues Eliphas 
 Levi, it must be adjured by air, water, fire, and earth, 
 by breathing, sprinkling, the burning of perfumes, and 
 by tracing on the ground the Star of Solomon and the 
 sacred Pentagram. These figures should be absolutely 
 
WHITE MAGIC. 
 
 45 
 
 correct, and drawn either with the ash of consecrated 
 fire, or with a reed soaked in various colours, mixed with 
 pulverised loadstone. Then, holding the pentacle of 
 Solomon in the hand, and taking up by turns the sword, 
 rod, and cup, the Conjuration of the Four should be 
 repeated. 
 
 This Conjuration should be preceded and terminated 
 with the sign of the cross, made after the Kabbalistic 
 manner. Raising the hand to the forehead, the Magus 
 should say : “ Thine is,” then, bringing it to the breast, 
 
 “ the kingdom;” transferring it to the left shoulder, 
 “justice finally, to the right shoulder, “ and mercy 
 then, joining both hands, “ through the generating ages.” 
 
 To conquer and subjugate the elementary spirits, we 
 must never be gui lty of the faults which are their charac-n 
 teristics. "Never will a capricious and changeable mind 
 be able to rule the Sylphs. Never will a soft, cold, and ' 
 fickle disposition be qualified to govern the Undines ; 
 anger irritates the Salamanders, and gross covetousness 
 makes those whom it enslaves the sport and plaything 
 of the Gnomes. But we must be prompt and active, 
 like the Sylphs; pliant and observant as the Undines; 
 energetic and strong like the Salamanders ; laborious and 
 patient, like the Gnomes: in a word, we must overcome 
 them in their strength without ever being overcome by j 
 their weakness. — 
 
 Mediaeval magic abounds with the histories of familiar 
 spirits attached to the persons of magicians, and frequently 
 performing their comiffands without any apparent re¬ 
 ward, and without exacting from their mortal master 
 any of the spiritual sacrifices which are usually supposed 
 to be required from dealers with the infernal world. 
 The evidential value of these histories has been weakened 
 with time, but they are absolutely paralleled in the 
 wonders of modern Spiritualism, and there is a mass of 
 contemporary testimony in affirmation of a domestic 
 ministry of unseen intelligences, who in their characters 
 and performances are substantially identical with the 
 familiar spirits of the past. The ritual for the evocation 
 of familiars is therefore not to be identified with infernal 
 
46 
 
 THE OCCULT SCIENCES. 
 
 magic; current psychology would regard it as a com¬ 
 munion with the souls of the dead, an opinion which is 
 wholly in conflict with the consensus of mystical author¬ 
 ity, and from the standpoint of historic magic, it seems 
 safe on the whole to include it as a part of elemental 
 practice. The following antique ceremonial for the 
 control of familiars may he therefore recorded here. 
 
 Fix, in the first place, upon a spot proper for thy 
 purpose, which must be either a subterranean vault, 
 hung round with black, and lighted by a magical torch; 
 or else in the centre of some thick wood or desert, or 
 upon some extensive, unfrequented plain; or amidst the 
 ruins of ancient castles, abbeys, monasteries, &c., or 
 amongst the rocks on the sea-shore; in some private 
 detached churchyard, or any other solemn, melancholy 
 place, between the hours of twelve and one in the night, 
 either when the moon shines very bright, or else when 
 the elements are disturbed with storms of thunder, 
 lightning, wind, and rain; for in these places, times, 
 and seasons, it is contended that spirits can with less 
 difficulty manifest themselves to mortal eyes, and 
 continue visible with the least pain in this elemental 
 world. 
 
 When the proper time and place are fixed on, a magic 
 circle is to be formed, within which the master and his 
 associates, to the number of three all told, are carefully 
 to retire. The dimensions of the circle are as follows. 
 A piece of ground is usually chosen nine feet square, 
 at the full extent of which parallel lines are drawn 
 one within another, having sundry crosses and tria- 
 angles described between them, close to which is formed 
 the first or outer circle; then, about half a foot within 
 the same, a second circle is described ; and within that 
 another square correspondent to the first, the centre of 
 which is the seal or spot where the master and associates 
 are to be placed. The vacancies formed by the various 
 lines and angles of the figure are filled up with all the 
 holy names of God. 
 
 The reasons assigned by magicians and others for the 
 institution and use of circles is, that so much ground 
 being blessed and consecrated by such holy words arid 
 
WHITE MAGIC. 
 
 47 
 
 \ 
 
 1 
 
 ceremonies as they make use of in forming it, hath a 
 secret force to expel all evil spirits from the bounds 
 thereof; andTbefrig sprinkled with pure, sanctified water, 
 the ground is purified from all uncleanness. Moreover, 
 the holy names of God being written over every part of 
 it, its force becomes so powerful that no evil spirit, if 
 such should appear, hath ability to break through it, or 
 to get at the magician and his companions, by reason of 
 the antipathy in nature they bear to these sacred names. 
 And the reason given for the triangle is, that if a spirit 
 be not easily brought to speak the truth, he may be con¬ 
 jured by the Exorcist to enter the same, where, by virtue 
 of the names of the Essence and Divinity of God, he can 
 speak nothing but what is true and right. The circle 
 therefore is the principal fort and shield of the magician, 
 from which he is not, at the peril of his life, to depart 
 till he has completely dismissed the spirit. 
 
 The usual form of consecrating the circle is as follows : 
 —I, who am the servant of the Highest, do, by the 
 virtue of his Holy Name Immanuel, sanctify unto my¬ 
 self the circumference of nine feet about me, 
 from the east, Glavrab; from the west, -Garron ; from 
 the north, Cabon; from the south, Berith; which 
 ground I take for my proper defence from all malignant 
 spirits, that they may have no power over my soul or 
 body, nor come beyond these limitations, but that, being 
 summoned, each spirit may answer truly, without dar¬ 
 ing to transgress their bounds. 
 
 The proper attire, or pontifical, of a magician is an 
 ephod made of fine white linen, over that a priestly robe 
 of black bombazine, reaching to the ground, with the 
 two seals of the earth, drawn correctly upon virgin 
 parchment, and affixed to the breast of his outer vest¬ 
 ment. Round his waist is tied a broad consecrated 
 girdle, with the names Ya, Ya, Aie, Aiae, Elibra 
 ►J* Elohim Sadai *£■ Pah Adonai tuo robore ^ 
 cinctus sum Upon his shoes must be written Tetra- 
 grammaton, with crosses round about; upon his head he 
 must wear a high-crown hat of sable silk; and in his 
 hands must be a Bible, printed or written in pure 
 Hebrew. When all these things are prepared, when the 
 
48 
 
 THE OCCULT SCIENCES. 
 
 circle is drawn, the ground consecrated, and the Exorcist 
 securely placed within the circle, he proceeds to call up 
 or conjure the spirit by his proper name. 
 
 The forms of conjuration most commonly appear in the 
 first instance under a ferocious and frightful guise, which 
 is evidence that, whatever their nature, they are not of a 
 kind to be trusted, but if the intention of the Magus be 
 consciously divested of the desire to communicate with the 
 abyss, an infernal spirit would not usually, on the magical 
 hypothesis, be able to disguise himself as an elementary 
 or a mere familiar. All submundane spirits are variable 
 and inclined to deceit, but when properly subjected are 
 said to be frequent and officious ; they more or less 
 require certain conciliatory offerings, such as fumiga¬ 
 tions, odours, incense, and other ingredients; the bloody 
 sacrifices which are occasionally enjoined are rites of a 
 detestable nature, and should never be attempted. The 
 Exorcist, in all cases, must be greatly upon his guard, 
 and when he has completed the exorcism, and made such 
 inquiries as he wished to obtain from the spirit, he 
 must carefully discharge him by some form like the 
 following:— 
 
 “ Because thou hast diligently answered my demands, 
 and been ready to come at my first call, I do here 
 license thee to depart unto thy proper place, without 
 injury or danger to man or beast; depart, I say, and be 
 ever ready at my call, being duly exorcised and conj ured 
 by sacred rites and magic; I charge thee to withdraw 
 with quiet and peace ; and peace be continued betwixt 
 me and thee, in the name,” &c. 
 
 The magician must remain within the boundary of 
 the circle until all signs of the spirit’s presence have 
 passed away. Then he may venture to withdraw, 
 repeating the Lord’s prayer; after which, concludes this 
 ritual, he may take up the various utensils, and, having 
 destroyed all traces of the circle, may return in safety to 
 his proper home. According to an authority “ The pre¬ 
 valence of the black colour in the requisites for the 
 above ceremony shows that the elementals communicated 
 with would be of the nature of the Earth, and of Saturn ; 
 
WHITE MAGIC. 
 
 49 
 
 and consequently that they might show themselves in¬ 
 clined to he obnoxious to the Evocator.” 
 
 As there is no complete ritual for the evocation of ele¬ 
 mentary spirits, so there is no formal treatise devoted to 
 the doctrine itself, with the sole exception of the Comte 
 de Gabalis. The basis of this belief is in folk-lore, and 
 it is there that the most information will be gathered; 
 but Burton’s “ Anatomy of Melancholy,” and Heywood’s 
 “Hierarchy of the Blessed Angels,” may be both in¬ 
 cidentally consulted. 
 
 D 
 
BLACK MAGIC. 
 
 THE EVOCATION OF DEMONS. 
 
 A N exceedingly large proportion of mystical pneui 
 matology was concerned with the devildom or 
 orthodox Christian theologians, and, the discreet 
 reticence of modern mystics notwithstanding, it is better 
 to face this fact. Much that passed current in the west 
 as White ( i.e. permissible) Magic was only a disguised 
 goeticism, and many of the resplendent angels invoked 
 with divine rites reveal their cloven hoofs. It is not 
 too much to say that a large majority of past psycho¬ 
 logical experiments were conducted to establish com¬ 
 munication with demons, and that for unlawful purposes. 
 The popular conceptions concerning the diabolical 
 spheres, which have been all accredited by magic, may 
 have been gross exaggerations of fact concerning rudi¬ 
 mentary and perverse intelligences, but the wilful 
 viciousness of the communicants is substantially un¬ 
 touched thereby. 
 
 It is universally recognised by all the Christian 
 mystics and magical hierophants, that the demons are | 
 fallen angels ; and they are in substantial agreement with 
 orthodox theology as to the nature and cause of their 
 fall. Some fix it before the creation of the physical 
 world, some on the second day of the creation. Their 
 conceptions on the subject are quite as inadequate as 
 anything that is offered by theology. It would be 
 interesting to trace the demonological hypothesis from 
 its extreme Oriental origin to its gruesome mediaeval 
 elaborations, to establish by philological and historical 
 facts the true nature of the fontal conception of demons, 
 and to distinguish between the demon of Socrates and 
 the fiend of the Black Sabbath, but the inquiry is beyond 
 
52 
 
 THE OCCULT SCIENCES. 
 
 our scope. It is sufficient to state that the word “ demon ” 
 \did not anciently imply, of necessity, a spirit of evil 
 nature, and that the Doctrine of Devils passed over 
 with the rest of a doubtful inh eritance from the Jewish 
 to the Christian systems, and the classification of the 
 angelical hierarchies was counterbalanced by a classifica¬ 
 tion of the masters and hosts of the great abyss. 
 Agrippa affirms that the lost angels are equal in 
 number to those who retained their first estate, and 
 that they are also divided into nine formal hierarchies. 
 Wierus, who was his disciple, has furnished a tabu : 
 lated statement of the whole Satanic monarchy, with 
 the names and the surnames of seventy-two princes 
 and a myriad of smaller devils. It appears from 
 this tabulation that the throne of Infernus has passed 
 from the possession of the genuine and aboriginal serpent, 
 Satan, and that Beelzebub reigns in his place, the entire 
 disposition being made after the following manner:— 
 
 Princes and Grand Dignitaries. 
 
 Beelzebub, supreme chief of the Infernal Court and 
 Empire, and Founder of the Order of the Fly. 
 Satan, Leader of the Opposition. 
 
 Eubonymus, Prince of Death, Grand Cross of the Order 
 of the Fly. 
 
 Moloch, Lord of the Land of Tears, Grand Cross of the 
 Order. 
 
 Pluto, Lord of Fire. 
 
 Leonard, Grand Master of the Sabbath, Knight of the 
 Fly. 
 
 Baalberith, Master of Alliances. 
 
 Proserpine, Arch-she-fiend, sovereign princess of the 
 perverse spirits. 
 
 Ministers. 
 
 Adramaleck, Lord High Chancellor, Grand Cross of the 
 Order of the Fly. 
 
 Astaroth, Lord High Treasurer. 
 
 Nergal, Chief of the Secret Police. 
 
 Baal, Commander-in-Chief of the infernal armies, Grand 
 Cross of the Order of the Fly. 
 
 Leviathan, Lord High Admiral, Knight of the Fly. 
 
BLACK MAGIC. 
 
 53 
 
 Ambassadors. 
 
 Belphegor, Ambassador in France. 
 
 Mammon, Ambassador in England. 
 
 Belial, Ambassador in Turkey. 
 
 Rimmon, Ambassador in Russia. 
 
 Thamuz, Ambassador in Spain. 
 
 Hutgin, Ambassador in Italy. 
 
 Martinet, Ambassador in Switzerland. 
 
 Judge. 
 
 Lucifer, Lord Chief Justice. 
 
 Alastor, Commissioner of Public Works. 
 
 Royal Household. 
 
 Verdelet, Master of Ceremonies. 
 
 Succor-Benoth, Chief of the Eunuchs. 
 
 Chamos, Grand Chamberlain, Knight of the Fly. 
 Melchom, Paymaster. 
 
 Misroch, Chief Steward. 
 
 Behemoth, 
 
 Dagon, 
 
 Mullin, First Valet-de-Chambre. 
 
 Masters of the Revels. 
 
 Kobal, Stage Manager. 
 
 Asmodeus, Superintendent of Playhouses. 
 
 Nybbas, 
 
 Antichrist, Juggler and Necromancer. 
 
 In a perfectly phenomenal work, a record of personal 
 experiences in all species of deviltry, written in the first 
 quarter of the present century by Alexis-Vincent Charles 
 Berbiguier de Terre-Neuve du Thym, and quaintly 
 entitled “ Les Farfad ets; or, all Demons are not of the 
 Other World,” the author'-affirms-thaEthaCourt of- Hell 
 had human emissaries and representatives in a number 
 of great cities, and even enumerates persons, apparently 
 his actual contemporaries, who occupied posts in the 
 viceroyalty of eternal perdition. 
 
 Amidst the superstition, the stupidity, the malice, and 
 
54 
 
 THE OCCULT SCIENCES. 
 
 perversity of goetic experiments, we may recognise the ex¬ 
 istence of one central truth ,jwk.iclLi^of great importance 
 in rational mysticism ,TEe existence of ajctassTof intelli¬ 
 gences in the extra-mundane spheres, whose natures are 
 gross, formless, and undeveloped, or have been developed 
 alorrg-the~lines-of that intense-spiritual malice which is 
 commonly identified with the essential nature of devils. 
 The hypotheses and the formal tabulations of the grand¬ 
 masters of mediaeval demonology — of Agrippa and 
 Wierus, of Bodin, Delancre, and Delrio—have little 
 value except from the archaeological standpoint, and as 
 otherwise unheard-of curiosities ; that is to say, they have 
 nothing in themselves to recommend them, and as doc¬ 
 trinal extensions of alleged facts, they cannot be con¬ 
 sistently resuscitated along with revived mysticism, 
 which is concerned with the facts alone, and not with 
 fantastic explanations. 
 
 It may be concluded from the tenour of the foregoing 
 remarks that the holy horror of Black Magic which is 
 entertained by the modern apostles of mysticism is in 
 the main well-founded; but, nevertheless, much non¬ 
 sense has been written on the subject of the darker 
 side of the transcendental art, and many exaggerated 
 notions have been propagated concerning the infernal 
 branch of mystic practice. Sometimes these exaggera¬ 
 tions take the form of distinct, and, it would seem, of 
 wilful perversions. Eliphas L6vi is the prophet of modern 
 1 mysticism, one of the most finished mystics of all the 
 Christian centuries, though probably no person who has 
 entered into “that great magic chain which began with 
 Hermes or Enoch, and will only end with the world,” 
 had ultimately not only a less belief, but a more profound 
 disdain for all pneumatic theorems. Indeed he has 
 considerably blackened the Black Art by sensational 
 pseudo citations which do not exist in the works from 
 which he proposes to quote.* 
 
 * It is suggested that Eliphas Levi, as one who was acquainted 
 with the real and awful dangers of black magic, was determined to 
 confuse and mislead the ill-intentioned dabbler by all possible 
 methods, including false quotations. 
 
BLACK MAGIC. 
 
 55 
 
 The “ Grimorium Verum ” and the “ Grand Grimoire ” 
 divide with the “ Grimoire of Pope Honorius ” the 
 doubtful honour of being the official text-books of 
 mediaeval black magic. Their contents are reprehen¬ 
 sible enough, and there is no need to intensify their 
 motive by vitiated selections, and by interpreting the 
 recipes which they contain in an unwarranted sense. 
 
 The most noticeable feature of the Grimoires, and of 
 the science which they represent, is their utter futility, 
 the immense expenditure of elaborate liturgic and ritual¬ 
 istic energy for the smallest possible result. Black magic 
 offers to its possessor absolutely no power with which the 
 permissible branches of Magic are unable, by their claim, 
 to endow him, and it is for the most part little more than 
 an ignorant, stupid, and grossly superstitious perversion 
 of the “ white ” art. Why should it be necessary to call 
 up the devils of hell, to invoke every intelligence of the 
 abyss, from Bel and the Dragon to Astaroth and Lucifer, 
 merely to obtain possession of a hidden treasure 1 Now, 
 the concealed money bags of dead misers represent the 
 utmost altitude of the ambition of average black magi¬ 
 cians. Why should the wizard barter both body and 
 soul, and bind himself, with bloody parchments, to the 
 infernal hierarchy simply to acquire the material riches 
 which the less nocuous sister art pretends to dispense 
 generously through the harmless and uncovetous hands 
 of Gnomes and Nature Spirits 'l * 
 
 It would appear that in mediaeval times the doctrine 
 of Nature Spirits, partly derived from the classical 
 mythology of Rome, partly from the aboriginal reli¬ 
 gions of the Teutons, and partly from the Arabian 
 lore which at an early period penetrated into Europe, 
 became confused with the orthodox doctrine con¬ 
 cerning the lost angels. More correctly, the indis¬ 
 criminate condemnation of all branches of magic by 
 victorious Christianity resulted in the identification of 
 the elementary intelligences with the minor hordes of 
 devils, and this grotesque classification was accepted by 
 
 * A distinction should, however, be made between the mere 
 sorcerer and the veritable Black Magician. The latter was ambitious 
 of far different possessions than the miser’s money bags. 
 
56 
 
 THE OCCULT SCIENCES. 
 
 the black magicians, who expected to obtain their desires 
 with greater facility from the fiends than from other 
 classes of invisible beings. This opinion was completely 
 accredited by the theology of the period, for the uni¬ 
 versal diffusion of devildom, the practical omnipotence 
 of Satan, and his extreme readiness to distribute the 
 kingdoms of the earth, with all their pomps and vanities, 
 to those who would fall down and adore him, were 
 doctrines untiringly taught by the Latin church. 
 
 The orthodox views concerning demonology have 
 lapsed into deserved discredit; the system of infernal 
 magic erected on their foundation has sunk with them 
 into irretrievable oblivion; rudimentary, retrogressive, 
 and malevolent intelligences may indeed exist among the 
 peoples of the illimitable world invisible, and with these 
 it may be possible to communicate, but not on the lines, 
 not with the alleged results, and not with the involved 
 penalties of the black rituals. Were it otherwise, their 
 reproduction at the present day, when all classes of 
 mystical experiment are obtaining a certain credence, 
 and exciting curiosity not unmixed with reverence, 
 would be little short of criminal. But, unlike the beliefs 
 and the practices connected with lawful magic, they be¬ 
 long to an order of ideas which has utterly passed away ; 
 they are the dead branch of the living tree of occultism, 
 and it is only their archaic interest, and the high place 
 to which they are entitled among the curiosities of effete 
 superstition, that warrant their consideration in any 
 comprehensive statement of the whole scope of esoteric 
 science. 
 
 Many of the practices taught in the “ Grimoiresare, 
 however, comparatively harmless ; on the other hand, 
 many of the experiments contained in legitimate rituals 
 border closely on Black Magic—those which are concerned 
 with bloody sacrifices, a survival of Judaism and of 
 Hellenic theurgy, being specially open to objection. 
 
 The garbage, trickery, and rubbish of the “Grimoires” is 
 the most noticeable feature which concerns them. Filthy 
 physical processes for the recovery of female purity, re¬ 
 volting recipes for procuring invisibility by devouring 
 the boiled bones of dead black cats, directions for the 
 
BLACK MAGIC. 
 
 57 
 
 composition of aphrodisiacal potions, and other refuse 
 from the gutters of superstition, combine with grotesque 
 and commonly impossible formulae for the evocation of 
 “ the grand Lucifuge,” and written compacts for the 
 sale of the souls of men for small premiums to the 
 tenants of perdition. 
 
 It is impossible to interpret the “ Grimoires ” in any 
 serious manner; diabolical practices are invariably pre¬ 
 faced by long and solemn prayers which insist on the 
 purity of the magician’s intention, and on his fixed 
 resolve to belong irrevocably to God. The most sacred 
 rites of the church are practised as required prelimi¬ 
 naries, and the authors are apparently guiltless of any 
 conscious profanation in the matter. When the supreme 
 moment of evocation at length arrives, when the masses 
 have been said, when the long fasts have finished, when 
 the celebrant has divested himself of all impure desires, 
 and has preserved his body from all sexual defilement 
 for a prescribed time, when at length he determines 
 to invoke the devil, it is generally evident that he intends 
 to trick the fiends; he possesses the words which master 
 them ; he can torture them with his magic wand ; he can 
 bully them into compliance with his demands ; he treats 
 them uniformly as fools. When he sells them his sold, he 
 deceives them by an obvious play upon words; and the 
 devil departs contented, while his evoker chuckles at his 
 hoax, and completes his grotesque performance by a 
 determination to devote himself to good deeds, to distri¬ 
 bute the buried treasures he has unearthed by the fiend’s 
 help among the poor of Christ, while his familiar is put 
 oft’ with a paltry coin on the first day of the month. 
 Such is Infernal Magic ! Such is the art or science on 
 which some modern mystics expend their anathemas ! 
 
 Should there be anyone sufficiently imbecile to de¬ 
 sire to revive this truly awful art, it will be well to 
 remind him that it can only be put in practice by a 
 believer in the Catholic church.* The belief in that 
 system must be at once real and strong, and it is an 
 absolutely vital condition. “ The evokers of the devil 
 
 * That is to say, a complete materialist, believing only in the 
 evidence of the senses, could not succeed, and a true Catholic 
 would not try. 
 
58 
 
 THE OCCULT SCIENCES. 
 
 •must before all things belong to a religion which believes 
 ' in a devil who is the rival of God ; ” and as all ceremonial, 
 more especially from the magical standpoint, is ineffectual 
 apart from faith, those who undertake to make use of 
 rites borrowed from the Roman church, and to invoke 
 divine names which are the property of that church, 
 must themselves have embraced it, and that in all sin¬ 
 cerity. When this condition has been fulfilled, which is 
 certainly a difficult feat for the mystic of modern times, 
 the postulant in the carnal synagogue of black magic will 
 have to legislate as best he may for compliance with the 
 substantially impossible directions which will be presently 
 cited. 
 
 Black Magic in its esoteric aspect is a barbarous per¬ 
 version of legitimate mystic science. The conditions of 
 success in infernal evocations have been defined by L6vi 
 jas follows :—1. Invincible obstinacy. 2. A conscience at 
 /once hardened by crime and most subject to remorse and 
 (terror. 3. Affected or natural ignorance. 4. Blind faith 
 in eveiything incredible. 5. A completely false notion of 
 God. Stripped of its grotesque and inhuman ceremonial, 
 m,nd considered simply in its intention and result, the 
 diabolising of the human soul is at once its condition and 
 end. AYhen the frightful transformation is completed, the 
 abandoned operator receives, even by the terms of his 
 science, absolutely no return. Every practical power, 
 as we have before stated, which Black Magic can at the 
 utmost offer to its initiates is guaranteed with tenfold 
 additional capacity, on ten times stronger authority, and 
 in an infinitely simpler way, by the branch which is 
 denominated Divine. “ To be a Christian is hard,” said 
 the impressed but vacillating pagan, and the heights of 
 mystical sanctity are also laborious in the ascent, but the 
 apex of adeptship is far more easily attained by the 
 humanity which is called thereto, than is the diabolical 
 condition which the Black Magic that is behind Black 
 Magic requires of its professors. 
 
 The true nature of the pseudo-science of the “ Grirn- 
 oires ” having been thus defined, we may proceed to a 
 brief consideration of their archaic curiosities. 
 
BLACK MAGIC. 
 
 59 
 
 Abstinence from every species of impurity must be ob¬ 
 served for the space of an entire quarter of the moon ; a 
 pledge must be given to the “ grand Adonay,” who is the 
 master of allspirits, that the number of daily collations shall 
 not exceed two, and that they shall be prefaced by prayer 
 during the whole of the term prescribed. The operator, 
 moreover, must disrobe as seldom, and sleep as little, 
 as possible, but he must meditate continually on his 
 undertaking, and centre all his hopes in the infinite 
 goodness of the divine Adonay. The “ Grimoires ” are so 
 full of deceptions and mystifications that it is frequently 
 difficult to pronounce with any certainty upon their real 
 meaning, but it would appear to be God whom they desig¬ 
 nate under his name Adonay, and not some master-fiend 
 who is invested with the title of Deity. The invocation of 
 Lucifer must be distinguished from his worship, which 
 we have not found in the rituals of black magic. 
 
 According to the “ Grand Grimoire,” the materials 
 required for evocation are a stone made of red enamel, 
 and called ematille, which, it is said, can be purchased 
 from a druggist; a virgin kid, which must be crowned 
 with vervain and decapitated on the third day of 
 the moon; and a forked branch of a wild hazel which 
 has never borne fruit, and which must be cut on the 
 day of evocation, when the sun is just rising. A piece 
 of wood must be fashioned to a size corresponding 
 with one end of the fork of the genuine rod, and must 
 be taken to a locksmith that he may hoop the two little 
 branches with the steel blade with which the victim 
 was slain, taking care that the ends are slightly pointed 
 when they are fitted to the wood. The whole being 
 executed after this manner, the Magus may return home 
 and adjust the before-mentioned hoop with his own 
 hands to the genuine rod. Subsequently, he must 
 ' obtain a piece of loadstone to magnetise the two points, 
 at which time he must pronounce the following words :— 
 
 “ By the grand Adonay, Eloim, Ariel, and Jehovah, 
 I bid thee be united to, and I bid thee attract all sub- 
 i stances which I shall require through the might of sub¬ 
 lime Adonay, Eloim, Ariel, and Jehovam. I com- 
 
60 
 
 THE OCCULT SCIENCES. 
 
 mand thee, by the antagonism of fire and water, to 
 separate all substances as they were separated on the 
 day of the world’s creation. Amen.” 
 
 When these matters have been accomplished, the 
 operator may be convinced that in the “ Blasting Rod ” 
 (which is the name given to the instrument) he is in 
 possession of a most priceless treasure. 
 
 The place of evocation must be a forlorn and isolated 
 spot, and the time night. Thither he must transport the 
 rod, the skin of the kid, the stone called ematille, two 
 vervain crowns, together with two candlesticks and as 
 many candles of virgin wax, made by a virgin girl, and 
 duly blessed. He must take also a new steel and two 
 new flints, with sufficient tinder to kindle a fire, like¬ 
 wise the half of a bottle of brandy, some consecrated 
 incense and camphor, and four nails from the coffin of a 
 dead child. The grea t Kabbalistic circle must be formed 
 with strips of the kid’s skin, made fast to the ground by 
 means of the four nails. Then, with the stone called 
 ematille, a triangle must be traced within the circle, be¬ 
 ginning at the eastern point. In the centre of this 
 figure the operator must take up his place; he must 
 deposit the two candlesticks and the two vervain crowns 
 on the right and left of the triangle. The candles should 
 then be lighted, and a brazier, which must be in front of 
 the operator, must be heaped up with charcoal of willow- 
 wood, and kindled with the help of a small quantity of 
 the brandy and a part of the camphor, the rest being- 
 reserved for the periodical renewal of the fire in propor¬ 
 tion to the length of the business. 
 
 Many conjurations are given in the rituals, and these 
 are to be used in succession till the apparition of the 
 spirit is obtained. The most powerful, as it is also 
 apparently the most senseless, may be cited as a speci¬ 
 men of the whole. 
 
 Grand Conjuration. 
 
 (Extracted from the veritable Clavicle.) 
 
 “I adjure thee, O Spirit! by the power, of the great 
 Adonay, to appear instanter, and by Eloim, by Ariel, by 
 
BLACK MAGIC. 
 
 61 
 
 Jehovam, by Agla, Tagla, Mathon, Oarios, Almouzin, 
 Arios, Membrot, Yarios, Pythona, Magots, Salphae, 
 
 I Gabots, Salamandra, Tabots, Gnomus, Terra, Coelis, 
 Godens, Aqua, Gingua, Janna, Etitnamus, Zariatnatmit, 
 &c., A. . E. . A. . J. . A. . T. . M. . 0.. A. . A. . M. . V. . 
 P. . M. . S. . C. . S. . T. . G. . T. . C. . G. . A. . G. . J. . 
 F. . Z. . &c.” 
 
 The manifestation of the spirit is guaranteed after a 
 second repetition of these sublime words, when the oper¬ 
 ator may demand what he requires, and enforce it by the 
 terrors of the Blasting Rod, which tortures all Internals 
 when it is plunged into the consecrated flame. The 
 demon is generally ordered to discover the nearest 
 buried treasure, which is done on the condition that the 
 secret is kept inviolate, that the Magus is charitable to 
 the poor, and that he receives a gold or silver coin on 
 the first day of every month. 
 
 If the operator was deterred by the extreme difficulty 
 of complying with the ceremonial requirements of Black 
 Magic, but not dismayed by the character of its pro¬ 
 ceedings, his masters in infernal knowledge could provide 
 him with a simpler ritual at an increased personal expense. 
 He was free to compound with perdition for a slightly 
 less elaborate performance, if he would enter into a com¬ 
 pact with the fiend whom he chose to evoke, and dispose 
 of his soul in eternity for certain defined favours, invari¬ 
 ably of a paltry character, which hell would guarantee 
 him in time. The particulars of this process were con¬ 
 tained in the “ Sanctum Regnum,” or the “ True Method 
 of making Pacts with all Spirits whatsoever.” 
 
 Of the fiends who are open to this kind of negotia¬ 
 tion with humanity, the first is the great Lucifuge’ 
 RuFOCALE, Prime Minister infernal. He has the power 
 with which Lucifer has invested him over all the wealth 
 and treasures of the world. 
 
 The second is the grand Satanachia, General-in-Chief j 
 he has the power of subjecting all women and girls to his 
 wishes, and to do with them as he wills. 
 
 Agaliaeett, another Commander, has the faculty oA 
 discovering the most arcane secrets in all the courts and 
 council chambers of the world. He also unveils the most 
 
62 
 
 THE OCCULT SCIENCES. 
 
 sublime iliysteries. He commands the Second Legion of 
 Spirits, and has under him Buer, Gusoyen, and Botis, &c. 
 
 Fleurety, Lieutenant-General, has the power to per¬ 
 form any labour during the night; moreover, he can 
 cause hailstones in any required place. He controls a 
 very large army of spirits, and has Bathim, Pursan, and 
 Abigar, &c., &c., as his subordinates. 
 
 Sargatanet, Brigadier-Major, has the power to make 
 any person invisible, to transport him to any distant 
 place, to open all locks, to reveal whatsoever is taking 
 place in private houses, to give instruction in all the 
 rogueries of the shepherds. He commands several 
 brigades of spirits, and has Lamy, Valefar, and Faraii, 
 &c., for his immediate inferiors. 
 
 Nebiros, Field-Marshal and Inspector-General, has the 
 power to do evil to whomsoever he will. He discovers 
 the Hand of Glory; he reveals all the virtues of 
 metals, minerals, vegetables, and animals both pure and 
 impure. He also possesses the art of predicting things 
 to come, being one of the greatest necromancers in all the 
 infernal hierarchies ; he goes to and fro everywhere and 
 inspects all the hordes of perdition. His immediate sub¬ 
 ordinates are Ayperos, Nuberus, and Glasyalabolas , &c., &c. 
 
 “When you have determined to make a Pact with 
 one of the Governing Intelligences,” says the “ Sanctum 
 Regnum,” “ you must begin on the previous evening by 
 cutting with a new and unused knife, a Rod of Wild 
 Hazel, which has never borne fruit, and is rigorously 
 similar to the Blasting Rod. This must be done pre¬ 
 cisely at the moment when the sun appears upon our 
 horizon. The same being accomplished, arm yourself 
 with the stone called Ematille, and two blessed candles. 
 Then proceed to select for the coming operation a place 
 where you will be wholly undisturbed. You may even 
 make the Pact in some isolated room, or in some remains 
 of an old and ruinous Castle, for know that the Spirit 
 has power to transport the Treasure to any required 
 place. This having been arranged, describe a Triangle 
 with the Stone called Ematille. Set the two blessed 
 candles in a parallel position on either side of the Tri¬ 
 angle of Pacts; inscribe the holy name of Jesus below, 
 
BLACK MAGIC. 
 
 63 
 
 so that no spirits can injure you after any manner. You 
 may now take up your position in the middle of the 
 Triangle, holding the Mysterious Rod, together with 
 the Grand Conjuration of the Spirit, the Clavicle, the 
 Requisition you mean to make, and the Discharge of 
 the Spirit.” 
 
 When all these conditions have been fulfilled, the 
 Magus proceeds to the prayers and adjurations, which 
 are closed with the ensuing— 
 
 Grand Conjuration of Spirits. 
 
 Emperor Lucifer, Master of all the Revolted Spirits, 
 I entreat thee to favour me in the adjuration which I 
 address to thy mighty minister, Lucifuge’ Rofocale, 
 being desirous to make a Pact with him. I beg thee 
 also, 0 Prince Beelzebuth, to protect me in my under¬ 
 taking ! O Count Astarot! be propitious to me, and 
 grant that to-night the great Lucifuge’ may appear to 
 me under a human form, and free from evil smell, and 
 that he may accord me, in virtue of the Pact into which 
 I propose to enter, all the riches that I need. Oh! 
 grand Lucifuge’, I pray thee to quit thy dwelling, 
 wheresoever it may be, and come hither to speak with 
 me; otherwise will I compel thee by the power of the 
 strong living God, of His beloved Son, and of the 
 Holy Ghost. Obey promptly, or thou shaft be eternally 
 tormented by the power of the potent words in the Grand 
 Clavicle of Solomon, wherewith he was accustomed to 
 compel the rebellious Spirits to accept his compact. 
 Therefore, straightway aj>pear, or I will persistently 
 torture thee by the virtue of these grand words in the 
 Clavicle— Aglon Tetragram , vaycheon stimulamaton ezphares 
 retragrammaton olyoram irion esytion cxistion aryona onera 
 brasym moym messias soter Emanuel Sabaotli Adonay te 
 adoro, et te invoco. Amen, yj 
 
 Like that of the ordinary evocation, the most general 
 object of a pact was the possession of a buried treasure, 
 or the gratification of some unlawful desire. The con¬ 
 dition laid down by the spirit was the possession of the 
 soul and body of the operator at the end of twenty 
 years. The agreement, which was to be signed with 
 
64 
 
 THE OCCULT SCIENCES. 
 
 the blood of the operator, would, however, invariably 
 involve some play upon words, which was designed to 
 impose upon the apparition, as, for instance :—“ I pro¬ 
 mise the Grand Lucifuge to recompense him in twenty 
 years for all the treasures with which he may endow me,” 
 which seemed generally to satisfy the fiend without 
 imperilling the magician in any irrevocable manner. 
 
 In the “ Grimorium Yerum” the infernal hierarchy 
 is described at greater length than in the “Grand 
 Grimoire,” and Lucifer, Beelzebuth, and Ashtaroth are 
 said to reign respectively, the first over Europe and 
 Asia, the second over Africa, and the third over 
 America, apparently with equal power. 
 
 Most modern apologists for Black Magic would be sur¬ 
 prised to find what a ridiculous concatenation of errors 
 Black Magic was reduced to in the Middle Ages; but 
 such an apologist would aver that anciently it was not 
 so, and that Black Magic in its true acceptation repre¬ 
 sents the prostitution of the Divine Magic to produce 
 material and evil results ; and that too often the desire of 
 worldly aggrandisement and the gratification of revenge 
 had led aside the mediaeval student from the higher 
 paths. 
 
 The solemn and ceremonial invocation of curses upon 
 another person undoubtedly formed an important part 
 of ancient goetic art. An instance in the life of Marcus 
 Crassus by Plutarch, may be here quoted. It occurred 
 when Crassus was leaving Rome to march against the 
 Parthians, notwithstanding the fact that they were 
 allies of Rome at the time. “ Ateius, one of the 
 tribunes, advanced to meet Crassus. In the first place, 
 by the authority of his office, he commanded him to stop, 
 and protested against his enterprise. Then he ordered 
 one of his officers to seize him, but the other tribunes 
 interposing, the officer let Crassus go. Ateius now ran 
 before to the gate, and placed there a censer with fire on 
 it. At the approach of Crassus, he sprinkled incense 
 upon it, offered libations, and uttered the most horrid 
 imprecations, invoking at the same time certain dreadful 
 and strange gods. The Romans say, these mysterious 
 and ancient imprecations have such power, that the 
 
BLACK MAGIC. 
 
 65 
 
 object of them never escapes their effect; nay, they 
 add, that the person who uses them is sure to be un¬ 
 happy, so that they are seldom used, and never but upon 
 a great occasion. Ateius was much blamed for his rash 
 zeal. It was for his country’s sake that he was an ad¬ 
 versary to Crassus, and yet it was his country he had laid 
 under that dreadful curse.” The evil issue of Crassus’ 
 expedition is well known. His army was almost com¬ 
 pletely destroyed, and both himself and his son were 
 slain by the Parthians. 
 
 The following goetic invocation of Typhon Seth, the 
 Egyptian Evil Deity, is taken from the Leyden Papyrus 
 (No. 65, col. xv.). It is Gneco-Egyptian, and is of value 
 not only as representing an antique ceremonial for in¬ 
 voking a curse upon a person, but also as showing the 
 great importance attached to the correct knowledge of 
 certain names. This is corroborated again and again in 
 the Egyptian “ Ritual of the Dead,” and seems to prove 
 that such an idea is no mere mediaeval superstition. It 
 is furthermore especially to be noted that the magical 
 names are not Egyptian. Some have thought them to 
 have been adopted from Hebrew or Chaldee. 
 
 “ I invoke thee who art in the empty wind, terrible, 
 invisible, all potent God of Gods, bringer of destruction 
 and bringer of desolation, thou who hatest a well-estab¬ 
 lished race, seeing that thou hast been cast out from 
 Egypt and from her lands. Thou hast been named the 
 breaker in pieces of all things, and the unconquered one. 
 I invoke thee, O Typhdn Seth, I perform thy magical 
 rites, seeing that I invoke thee through thy veritable 
 name, in virtue of which thou canst not refuse to hear : — 
 JoERBETII, JOPAKERBETH, JOBOLCHOSETH, JoPATATIINAX, 
 JOSORO, JONEBOUTOSOUALETII, AkTIOPHI, ErESCHIGAL, 
 
 Nebopoualeth, Aberamenthoou, Lerthexanax. 
 Ethreluotii, Nemareba, Aemina ; come unto me in 
 thy complete form, and go forward, and overthrow such 
 a man or such a woman by cold and by heat. For he or 
 she hath wronged me, and by him or by her hath the 
 blood of Phyon (or of generation 1 or of Typhon ?) been 
 poured forth. Therefore perform I these rites.” Such 
 are the words ! 
 
 E 
 
66 
 
 THE OCCULT SCIENCES. 
 
 Regarding the importance attached to the genuine 
 name of the power invoked, see Porphyry’s Epist. Ad 
 Anebonem, and the answer of Iamblichus to Porphyry. 
 Hebrew names were supposed to have great effect; but 
 if translated into Greek or Latin they lost their power. 
 
 We may close these examples with the translation of 
 a very ancient Accadian hymn to avert the attack of the 
 Seven Evil Spirits. 
 
 “ Seven are they, seven are they ! 
 
 In the channel of the deep, seven are they ! 
 
 In the radiance of heaven seven are they ! 
 
 In the channel of the deep in a palace grew they up. 
 
 Female they are not, male they are not; 
 
 In the midst of the deep are their paths. 
 
 Wife they have not, son they have not, 
 
 Order and Mercy know they not. 
 
 Prayer and supplication hear they not. 
 
 The cavern in the mountain they enter. 
 
 Unto Hea they are hostile; 
 
 The throne-bearers of Gods are they. 
 
 Disturbing the lily in the torrents are they set. 
 
 Baleful are they, baleful are they ! 
 
 Seven are they, seven are they, seven twice again are 
 they. 
 
 Spirit of the Heaven, remember it! 
 
 Spirit of the Earth, remember it! ” 
 
 Although this is hardly an incantation of Black Magic, 
 we may insert it here as showing the Accadian ideas of 
 the evil forces. 
 
 The mystical doctrine concerning spiritual essences, 
 and the practice of ceremonial magic to establish com¬ 
 munication with invisible beings, having been adequately 
 considered, we are entitled to proceed to certain general 
 conclusions. The rejection of much of the 'magical 
 hypothesis of the Spirit World is the first course which 
 enlightened reason seems to require of the modern 
 student. The divine character of the Hebrew alphabet, 
 for instance, will be accepted by few persons at the pre¬ 
 sent day. The supposed correspondence of its ciphers 
 
BLACK MAGIC. 
 
 67 
 
 with the divine creative forces which combined for the 
 production of the innumerable hierarchies of intelli¬ 
 gence, as the letters of an alphabet combine for the 
 production of an indefinitely extensible language, is, 
 however, an important article in the creed of the Kab- 
 balist; as is also the anagrammatical extraction of the 
 names and offices of angels from scriptural verses 
 arbitrarily selected. There is little in the mystical 
 doctrine concerning demonology to distinguish it in 
 philosophical importance from the demonology of the 
 Christian church. The hypothesis of elementary spirits 
 is extremely suggestive, and is an interesting contribution 
 to folk-lore, but its classifications are by no means 
 scientific in character. The eschatological doctrine 
 derived by magic from Jewish Kabbalism is undoubt¬ 
 edly of value as a hypothesis, though there is little to 
 confirm it in the discoveries of modern psychology. 
 
 But when point after point of the salient doctrines of 
 magic is eliminated in this manner, the student may 
 reasonably inquire whether the mystical basis and 
 temple have not both melted into air. Criticism which 
 “ pumps out with a ruthless ingenuity, atom by atom,” 
 must inevitably leave us “ vacuity.” It should, how¬ 
 ever, be remembered that the secret which the mystics 
 possessed was the opening of the inner eye for percep¬ 
 tion into the world called spiritual. Prophecies will 
 become void, tongues will cease, but love, it is affirmed, 
 will not fail. In like manner, doctrines once of author¬ 
 ity, hypotheses once held adequate, are outgrown in the 
 progress of the mind and in the extension of the intel¬ 
 lectual horizon, but the facts which they seem to have 
 been invented to explain cannot be made obsolete by 
 time, and truths which can be verified by experiment are 
 not left behind in evolution. Now, the exjieriments 
 which were the foundation of magical doctrine and 
 magical hypothesis are facts which are not to be evapo¬ 
 rated by the severity of critical analysis; they are the 
 synthesis of the experiments of the ages, and they can be 
 verified by those who desire it. 
 
 The lucidity of the mystics exhibited, what there is, 
 naturally, good reason to believe, namely, the existence 
 
68 
 
 TIIE OCCULT SCIENCES. 
 
 of innumerable hierarchies of being, which, according to 
 the fashion of the time, were duly classified and arranged, 
 as has been already shown. In actual performance, the 
 magician of the past was in advance of existing psycho¬ 
 logical experiment ; but the new mysticism, while 
 enlarging the circle of experiment, and seeding to 
 surpass the Magi in the extent of its practical research, 
 endeavours in addition to make actual in its disciples that 
 ideal life which the Magi conceived : and it should also, 
 in proportion to its progress, do its best to establish the 
 foundations of a rational hypothesis of the unseen. 
 
 The ceremonial part of magic, with its direfully 
 potent formulae and its excess of grotesque ritual 
 observance, was accredited in the past with an absolute 
 value. It will be seen that an inherent virtue was 
 supposed to reside in certain words and acts—a prin¬ 
 ciple which is at the basis of all superstitious obser¬ 
 vance. Now, the actual and demonstrable value of 
 ceremonial magic is of two kinds. It produced an 
 exaltation in the operator which developed the latent 
 faculties of his interior being; and the atmospheric con¬ 
 ditions required for success in all classes of mystical 
 experiments were produced by its perfumes and incense. 
 As human imagination is ever open to the same classes 
 of impressions, and as modern psychology is equally 
 dependent for success on atmospheric and other condi¬ 
 tions, Ceremonial Magic should be as potent in its effect 
 to-day as at any period of antiquity. 
 
 The Hemmeron of Torquemada; the Tableau de Tincon- 
 stance cles demons, by Delancre; the Pseudomonarchia 
 Dcvmonorurn of Wierus; and the Disquisitiones Magicce of 
 Delrio, are the most orthodox and exhaustive sources 
 of knowledge on demonological doctrines and science. 
 There is a complete cycle of mediaeval Latin literature 
 devoted to the processes for the exorcism of evil spirits. 
 As the intervention of devils has ever been the popular 
 explanation of all extranatural phenomena, so in all lan¬ 
 guages extranatural literature has been largely demono¬ 
 logical in character. In English there are innumerable 
 books, which cover all branches of sorcery and witch- 
 
BLACK MAGIC. 
 
 69 
 
 craft. One of the most notable is Scot’s “ Discovery of 
 Witchcraft,” date 1651, with which, in the opposed in¬ 
 terest, may be compared Glanvill’s Sadducismus Trium- 
 pliatus, belonging to the same period, and Cotton Mather’s 
 “Wonders of the Invisible World.” In 1859, a “Philo¬ 
 sophy of Witchcraft ” was attempted by J. Mitchell. 
 The “ Letters on Demonology ” addressed to J. G. 
 Lockhart by the author of “ Waverley,” will not be con¬ 
 fused with the “ Discovery.” There is also a “ History 
 of Witchcraft; ” and many sermons, treatises, and dis¬ 
 plays of corporeal leagues between devils and witches, 
 have contributed to the right understanding and illu¬ 
 mination of the general subject. Kichard Baxter’s 
 “Certainty of the World of Spirits fully evinced,” 1691, 
 is a representative work of its kind. For the practical 
 part, or the method of communicating with demons, the 
 Giimorium Verum and the Grand Grimoire, are said to be 
 entirely sufficient. 
 
NECROMANCY. 
 
 THE EVOCATION OF THE SOULS OF THE DEAD. 
 
 W E have seen in the section devoted to angelology, 
 that after the nine choirs of celestial intelli¬ 
 gences in the pneumatic enumeration of the 
 Kabbalists, there is the order offbeat i fied—humai i souls, 
 who exercise a beneficent and energising influence on 
 the incarnate race of man. "their chief is said to be 
 Moses, and by their natures they are in opposition to 
 tinTsouls of the wicked, who are under the tyranny of 
 Nahema, 4he demon of impurity. Such a classification 
 is, to all appearance, very arbitrary and inadequate; the 
 formal distinction between good arid bad is not sub¬ 
 stantiated by present psychological experiments. But 
 this and other doctrinal teachings of the old mystics 
 do not belong to that portion of esoteric wisdom 
 which it is alone rational to revive. The student should^ 
 always carefully separate the ascertainable facts of the 
 science from the theoretical structure which overlays/ 
 them. The differentiation of the soul of man into a 
 multiplicity of separable parts (even the time-honoured 
 and reasonable distinction between the soul and the 
 spirit) must be properly referred to the domain of specu¬ 
 lation to which it properly belongs. As regards the 
 subject of this chapter, a central, fundamental, and vital 
 fact is this — that piafitinaljiaagic in its investigations of 
 extra-mundane worlds has come into communication 
 with “ those whom the living call dead,” and that the 
 ritual of such communication has been bequeathed by 
 magicians to posterity. 
 
 Many speculations concerning Necromancy are reason 
 able, many hypotheses are probable, others are neither 
 probable nor reasonable. Yet some writers appear to sup- 
 
THE OCCULT SCIENCES. 
 
 72 
 
 pose that if we accept the fact recorded by the mystics 
 we are bound to accept the solution which they offer. 
 
 On the other hand, it is not unreasonably urged that 
 the men who have most investigated the psychological 
 world have most right to an opinion about it. They have, 
 indeed, every right to an opinion, and their opinions must 
 have a claim on our respect, but we need not consider 
 them final. We hold that in magic there is no authority 
 but that of the pioneer who has preceded. Now, the 
 pioneer may be a beacon in the darkness, but he is not a 
 guide infallible. The mystics have penetrated far beyond 
 ourselves into the infinite realms of the soul, but they 
 may not have gauged the infinite, and thus we are by 
 no means committed to any of their absolute doctrines.* 
 
 Generally speaking, the pneumatic dogmas of the 
 middle ages were based on thelines-of orthodox pneu- 
 matology; as we have seen, they adm itted, the distinc- 
 | tion. betwee n pure and falle n angels and reproduced their 
 spiritual histories point by point. The h ierarchy of 
 elementary.-spirits is foreign t o Christ ian theology, and 
 theology denounced Them as demons; the psychological 
 history'of the humairindividual in its past-mortal condi¬ 
 tion is, on the other hand, substantially identical in both 
 systems, and the higher the position of the mystic the 
 nearer he gravitates in his opinions to the accredited 
 ' teachings of the great religion of the day. 
 
 Once more, an important point in that branch of tran¬ 
 scendental science which has reference to the souls of 
 1 humanity consists in the possibility of establishing that 
 ! the soul surv ives death and preserv es its intelligence and 
 its individual being in another order of subsistence, by the 
 cordriyancg7oT~a nacto aI^nd^conscious communication 
 with departed men and women. 
 
 The hypotheses which have been founded on this fact 
 are excessively numerous and are sometimes suggestive 
 and beautiful. They all have analogies with each other 
 as well as with the Christian scheme. "“When estimated 
 at their true worth, they will deserve and repay study, 
 
 * The counter-view has been well enunciated by an esteemed 
 collaborateitr as follows:—“The value of psychological authority 
 can only be gauged by equal experimental knowledge.” 
 
NECROMANCY. 
 
 73 
 
 and are rich in reflected lights. One of the explanatory 
 hypotheses derived from the Kabbalah which most recom¬ 
 mends itself to esoteric students at the present day is 
 concerned with the existence of a fluid ic e nvelope of the 
 spirit, which corresponds to St Paul's conception of a 
 spiritual organism, and is termed the astral body. An 
 exceedingly lucid exposition of this hypothesis and of 
 the soul’s eternal progress has been given us by Eliphas 
 Levi, and it fairly represents the archaic doctrine of the 
 Hebraistic mystics. 
 
 In its most extended scope, this hypothesis affirms the 
 exist ence jria single substance diffused through all space, 
 out ofAvhich the entire Cosmos, with all its sentient 
 populations, was originally developed, and into which at 
 the r close of the grand and extreme cycle it will all ulti¬ 
 mately be resolved. It is the Great Telesma of Hermes 
 Trism egist us, an ambient and all-penetrating substance, 
 tne~first matter of aboriginal creation, the created Light 
 of Genesis. The polarisation of this substance about a 
 centre produces living beings, and in man it forms the 
 Astral Body, or Plastic -Mediator. The spirit, or per¬ 
 manent" principle of the individual, which the hypothesis 
 apparently distinguishes from the cosmic substance, and 
 refers to a divine origin, departs at the moment of death 
 clothed in the astral form, which in The case of a 
 virtuous - person evaporates like a pure incense, but 
 which enchains the vicious intelligence. 
 
 The ministry of mystical doctrine to the spiritual 
 aspirations of man has a definite value of its own. The 
 ascent of the ladder of being, the revolutions and incarna¬ 
 tions of the soul, are delightful poetical conceptions which 
 give nourishment to the loftier energies of imagination. 
 The legendary romances of the soul deserve to be incor¬ 
 porated in a volume devoted to the subject of pneumatic 
 speculations; they are not confined to mysticism ; they 
 exist among all peoples both savage and civilised ; they 
 throw great light upon comparative mythology; but it 
 must ever be remembered that ordinary psychological 
 theories are as much in the field of speculation as are 
 the North American traditions of Travels into the Land 
 of Souls. 
 
74 
 
 THE OCCULT SCIENCES. 
 
 | The ceremonial evocation of the departed is usually 
 termed Necromancy. This word, however, by its deriva¬ 
 tion means the art of discerning future events through 
 communications established with the dead ; it is divina¬ 
 tion by the tenants of the tomb. The science of the 
 mystics has enlarged the original significance, while 
 popular superstition has perverted it. Necromancy by 
 the interpretation of the mystics is the evocation of the 
 souls of departed humanity, for whatsoever end it is 
 undertaken; as it is understood by the vulgar, it is 
 synonymous with “ Black ” Magic, with obscene rites, 
 and dark, abhorrent practices. Professed mystics, how¬ 
 ever, have occasionally authorised the second view, which 
 is only excusable by ignorance. Eliphas Levi, after hav¬ 
 ing personally disturbed the eternal rest of Apollonius 
 by a deliberate ceremonial evocation, indiscriminately de¬ 
 nounced the whole art of Necrorpancy as the “ blackest 
 of the sciences of the abyss,” when ^endeavouring to 
 identify modem Spiritism with the infernal devices of 
 sorcery. 
 
 As a fact, the evocation of the souls of the departed 
 is one of the most importantj)xan.&hes-ofpractical mys¬ 
 ticism ; it is one^'of the test experiments by which the 
 mystic gospel may be said To~stand or' fall. If it bel 
 possible, after following for a certefiTprescribed period a 
 certain method of life, calculated to exalt the intellectual 
 faculties, to quicken spiritual perceptions, and to ger¬ 
 minate what may be called a new sense in man; if it be 
 possible to enter into actual and undeceived communica¬ 
 tion with beings who have departed from this our plane 
 of subsistence; if we can see them as they were; if we 
 can, to some extent, know them as they are ; and if, at 
 the time, we are in conscious possession of our common 
 senses, then the mystic gospel must be thertruth .itself. ^ 
 
 There are important questions connected with legiti¬ 
 mate Necromancy which cannot be discussed here. If 
 the pathological fact be admitted, there is the problem 
 of identity to deal with; to establish the truth of evoca¬ 
 tions is not to explain all spiritual mysteries. In an 
 elementary text-book, we conceive it is sufficient to indi¬ 
 cate by what means the mystics pretend to place their 
 
NECROMANCY. 
 
 75 
 
 disciples in communication with the invisible planes of 
 subsistence. In the evocation of the souls of the dead, 
 one form of procedure is, at any rate, comparatively 
 simple, and a synthetic account, based, it is affirmed, on 
 an ancient arcane theory, has been given by a French 
 writer in a recent work on the secret sciences. 
 
 “ Prompted by a sentiment of profound tenderness,” 
 says P. Christian, “it occasionally happens that a be¬ 
 reaved person will dedicate to perpetual mourning 
 the room where a beloved being has expired. Like a 
 holy place, the chamber is shut and sealed, to be re¬ 
 visited alone on the anniversaries of the joys that are 
 dead and of the separation which is final for earth. 
 
 “ The soul, notwithstanding, can be occasionally at¬ 
 tracted by the worship of the heart; though unseen, it 
 assists at the sacrifice of loving tears, and if it be the 
 hour of dusk, if the departed intelligence be called on 
 by an exalted act of faith and affection, made in the 
 name of the Almighty, the brilliancy of its immortal 
 essence may break forth in splendour for a moment in 
 the midst of that restful twilight wherein nature rests 
 after the setting of the sun. 
 
 “ The_affection which unites us from beyond the tomb 
 to lamented individuals must be entirely pure in its 
 character. They are exclusively to be considered as the 
 transfigured tenants of a more elevated sphere, who in 
 their new form of subsistence implore the Eternal and 
 Almighty Being to make us worthy of one day attaining 
 to their ownbeatitude; The examination of conscience 
 is another and as indispensable condition. If we have 
 wronged our neighbours, the injury must be repaired; 
 if we have enemies, we must pardon them from the very 
 depth of our hearts; if we have neglected the soul- 
 exalting duty of ado ratio n and prayer to God, we must 
 cultivate regularity in worship, in accordance with the 
 rites which we havAreceived from our ancestors; pre¬ 
 liminaries which are the best evidence that the evocation 
 of the dead is not sorcery, and that it is not an unholy 
 compact with the malicious spirits in the abysses of the 
 world invisible. It is by these preparations alone that 
 
76 
 
 THE OCCULT SCIENCES. 
 
 it is possible to enter the avenues of the unseen universe 
 [without danger to life and reason. 
 
 “ The place chosen for the evocation is not an unimport¬ 
 ant point. The most auspicious is undoubtedly that room 
 which contains the last traces of the lamented person. 
 If it be impossible to fulfil this condition, we must go ini 
 search of some isolated rural retreat which corresponds 
 in orientation and aspect, as well as measurement, -with 
 the mortuary chamber. 
 
 “ The window must be blocked with boards of olive- 
 wood, hermetically joined, so that no exterior light may 
 penetrate. The ceiling, the four inferior walls, and the 
 floor, must be draped with tapestry of emerald-green silk, 
 which the operator must himself secure with copper nails, 
 invoking no assistance from strange hands, because, from 
 this moment, he alone may enter into this spot set apart 
 from all, the arcane Oratory of the Magus. The furniture 
 which belonged to the deceased, his favourite possessions 
 and trinkets, the things on which his final glance may be 
 supposed to have rested-—all these must be assiduously 
 collected and arranged in the order which they occupied 
 at the time of his death. If none of these souvenirs can 
 be obtained, a faithful likeness of the departed being 
 must at least be procured,“It must be full length, and 
 must be depicted in the dress and colours which he wore 
 during the last period of his life. This portrait must be set 
 up on the eastern wall by means of copper fasteners, 
 must be covered with a veil of white silk, and must be 
 surmounted with a crown of those flowers which were 
 most loved by the deceased. 
 
 “ Before this portrait there must be erected an altar of 
 white marble, supported by four columns which must 
 terminate in bulls’ feet. A five-pointed star must be 
 emblazoned on the slab of the altar, and must be com¬ 
 posed of pure copper plates. The place in the centre of 
 the star, between the plates, must be large enough to 
 receive the pedestal of a cup-shaped copper chafing-dish, 
 containing dessicated fragments of laurel wood and 
 alder. By the side of the chafing-dish must be placed a 
 censer full of incense. The skin of a white and spotless 
 ram must be stretched beneath the altar, and on it must 
 
NECROMANCY. 
 
 77 
 
 be emblazoned another pentagram drawn with parallel 
 lines of azure blue, golden yellow, emerald green, and 
 purple red. 
 
 “ A copper tripod must be erected in the middle of the 
 Oratory ; it must be perfectly triangular in form, it must 
 be surmounted by another and similar chafing-dish, which 
 must likewise contain a quantity of dried olive wood. 
 
 “ A high candelabrum of copper must be placed by the 
 wall on the southern side, and must contain a single 
 taper of purest white wax, which must alone illuminate 
 the mystery of evocation. 
 
 “ The white colour of the altar, of the ram’s skin, and 
 of the veil, is consecrated to Gabriel, the planetary arch¬ 
 angel of the moon, and the Genius of mysteries; the 
 green of the copper and the tapestries is dedicated to 
 the Genius of Venus. 
 
 “ The altar and tripod must both be encompassed by a 
 magnetized iron chain, and by three garlands composed of 
 the foliage and blossoms of the myrtle, the olive, and the 
 rose. 
 
 “Finally, facing the portrait, and on the eastern side, 
 there must be a canopy, also draped with emerald silk, 
 and supported by two triangular columns of olive wood, 
 [dated with the purest copper. On the North and South 
 sides, between each of these columns and the wall, the 
 tapestry must fall in long folds to the ground, forming a 
 kind of tabernacle; which must be open on the eastern 
 side. At the foot of each column there must be a sphinx 
 of white marble, with a cavity in the top of the head to 
 receive spices for burning. It is beneath this canopy 
 that the apparition will manifest, and it should be re- 
 ntcmbered that the Magus must turn to the East for 
 prayer, and to the West for evocation. 
 
 “ Before entering this little sanctuary, devoted to the 
 religion of remembrance, the operator must be clothed in 
 aYestmenTof azure, fastened by clasps of copper, enriched 
 with a single emerald. He must wear upon his head a 
 tiara surrounded by a floriated circle of twelve emeralds, 
 and a crown of violets. On his breast must be the talis¬ 
 man of Venus depending from a ribbon of azure silk. On 
 the annular finger of his left hand must be a copper ring 
 
78 
 
 THE OCCULT SCIENCES. 
 
 containing a turquoise. His feet must be covered with 
 shoes of azure silk, and he must be provided with a fan of 
 swan’s feathers to dissipate, if needful, the smoke of the 
 perfumes. 
 
 “The Oratory and all its objects must be consecrated 
 on a Friday, during the hours which are set apart to the 
 Genius of Venus. This consecration is performed by 
 burning violets and roses in a fire of olive wood. A 
 shaft must be provided in the Oratory for the passage 
 of the smoke, but care must be taken to prevent the 
 admission of light through this channel. 
 
 “ When these preparations are finished, the operator 
 must impose on himself a retre at of one-and- twenty days, 
 beginning on the anniversary of the death of the beloved 
 being. During this period he must refrain from confer¬ 
 ring on any one the least of those marks of affection which 
 he was accustomed to bestow on the departed ; he must be 
 absolutely chaste, alike in deed and thought; he must 
 take daily but one repast, consisting of bread, wine, roots, 
 and fruits. These three conditions are indispensable to 
 success in evocation, and their accomplishment requires 
 complete isolation. 
 
 “Every day, shortly before midnight, the Magus must 
 assume his consecrated dress. On the stroke of the 
 mystic hour, he must enter the Oratory, bearing a lighted 
 candle in his right hand, and in the other an hour-glass. 
 The candle must be fixed in the candelabra, and the hour¬ 
 glass on the altar to register the flight of time. The 
 operator must then proceed to replenish the garland and 
 the floral crown. Then he shall unveil the portrait, and 
 erect and immovable in front of the altar, being thus 
 with his face to the East, he shall softly go over in his 
 mind the cherished recollections he possesses of the 
 beloved and departed being. 
 
 “ When the upper reservoir of the hour-glass is empty, 
 the time of contemplation will be over. By the flame of 
 the taper the operator must then kindle the laurel wood 
 and alder in the chafing-dish which stands on the 
 altar; then, taking a pinch of incense from the censer, let 
 him cast it thrice upon the fire, repeating the following 
 words :—Glory be to the Father of life universal in the 
 
NECROMANCY. 
 
 79 
 
 splendour of the infinite altitude, and peace in the twilight 
 of the immeasurable depths to all Spirits of good will ! 
 
 “ Then he shall cover the portrait, and taking up his 
 candle in his hand, shall depart from the Oratory, walking 
 backward at a slow pace as far as the threshold. The 
 same ceremony must be fulfilled at the same hour during 
 every day of the retreat, and at each visit the crown 
 which is above the portrait, and the garlands of the altar 
 and tripod, must be carefully renewed. The withered 
 leaves and flowers must be burnt each evening in a room 
 adjoining the Oratory. 
 
 “ When the twenty-first day has arrived, the Magus 
 must do his best to have no communication with any one, 
 but if this be impossible, he must not be the first to speak, 
 and he must postpone all business till the morrow. On 
 the stroke of noon, he must arrange a small circular table 
 in the Oratory, and cover it with a new napkin of un¬ 
 blemished whiteness. It must be garnished with two 
 copper chalices, an entire loaf, and a crystal flagon of 
 the purest wine. The bread must be broken and not cut, 
 and the wine emptied in equal proportions into the two 
 cups. Half of this mystic communion, which must be 
 his sole nourishment on this supreme day, shall be offered 
 by the operator to the dead, and by the light of the one 
 taper he must eat his own share, standing before the 
 veiled portrait. Then he shall retire as before, walking 
 backward as far as the threshold, and leaving the ghost’s 
 share of the bread and wine upon the table. 
 
 “ When the solemn hour of the evening has at length 
 arrived, the Magus shall carry into the Oratory some 
 well-dried cypress wood, which he shall set alight on 
 the altar and the tripod. Three pinches of incense must 
 be cast on the altar flame in honour of the Supreme 
 Potency which manifests itself by Ever Active Intelligence 
 and by Absolute Wisdom. When the wood of the two 
 chafing dishes has been reduced to embers, he must renew 
 the triple offering of incense on the altar, and must cast 
 some seven times on the fire in the tripod; at each 
 evaporation of the consecrated perfume he must repeat 
 the previous doxology, and then turning to the East, he 
 must call upon God by the prayers of that religion 
 
80 
 
 THE OCCULT SCIENCES. 
 
 which was professed by the person whom he desires to 
 evoke. 
 
 “ When the prayers are over he must reverse his posi¬ 
 tion, and with his face to the AVest, must enkindle the 
 chafing-dishes on the head of each sphinx, and when the 
 cypress is fully ablaze he must heap over it well-dried 
 violets and roses. Then let him extinguish the candle 
 which illuminates the Oratory, and falling on his knees 
 before the canopy, between the two columns, let him ment¬ 
 ally address the beloved person with a plenitude of faith 
 and affection. Let him solemnly entreat it to appear, 
 and renew this interior adjuration seven times, under 
 the auspices of the seven providential Genii, en¬ 
 deavouring during the whole of the time to exalt his soul 
 above the natural weakness of humanity. 
 
 “Finally, the operator, with closed eyes, and with hands 
 covering his face, must call the invoked person in a loud 
 but gentle voice, pronouncing three times all the names 
 which he bore. 
 
 “ Some moments after the third appeal, he must extend 
 his arms in the form of a cross, and lifting up his eyes, 
 he will behold the beloved being, in a recognisable 
 manner, in front of him. That is to say, he will perceive 
 that ethereal substance separated from the perishable 
 terrestrial body, the fluidic envelope of the soul, w hich 
 Kabbalistic initiates have termed the Perispirit. This 
 substance preserves the human form but is emancipated 
 from human infirmities, and is energised by the special 
 characteristics whereby the imperishable individuality of 
 our essence is manifested. Evoked and evoker can then' 
 inter-communicate intelligibly by a mutual and mysterious 
 thought-transmission. 
 
 “ The departed soul will give counsel to the operator ; 
 it will occasionally rev eal secrets which may be beneficial 
 to those whom it loved on earth, but it will answer no ques¬ 
 tion which has reference to the desires of the flesh ; it will 
 discover no buried treasures, nor will it unveil the secrets 
 of a third person; it is silent on the mysteries of the 
 superior existence to which it has now attained. In 
 certain cases, it will, however, decla re itself eit her happy 
 or in punishment. If it be the latter,” it will ask for the 
 prayers of the Magus, or for some religious observance, 
 
NECROMANCY. 
 
 81 
 
 which he must unfailingly fulfil. Lastly, it will indicate 
 the time when the evocation may be renewed. 
 
 “ When it has disappeared, the operator must turn to 
 the East, rekindle the tire on the altar, and make a final 
 offering of incense. Then he must detach the crown and 
 the garlands, take up his candle, and retire with his face 
 to the West till he is out of the Oratory. His last duty 
 is to burn the final remains of the flowers and leaves. 
 Their ashes, united to those which have been collected 
 during the time of retreat, must be mixed with myrtle 
 seed, and secretly buried in a field at a depth which will 
 secure it from disturbance by the ploughshare.” 
 
 The conditions of necromantic evocation, it will be seen, 
 are somewhat elaborate; they are devised for the legiti¬ 
 mate exaltation of jthe intellectual faculties, and for the 
 direction of theTorce of will; but there is nothing which 
 endangers the reason or beclouds the brain, and they 
 may be fulfilled by any person who has a little money 
 at command for the purchase of the requisite instru¬ 
 ments, and has occasionally the privilege of possessing 
 his soul in solitude. The theurgic doctrine has made 
 provision in the event of a failure; it recommends the 
 renewal of the experiment, with additional precautions, 
 on the next anniversary, and affirms that the third time 
 will never be barren of result, unless the operator be 
 oppressed by an inveterate vice which has become to 
 him as a second nature. 
 
 It must be clear from the above ceremonial that there 
 is nothing repellent to the most cultivated spiritual 
 sense in the rites of lawful necromancy. It is otherwise, 
 however, with the evocations of the infernal art, with the 
 unhallowed necromantjp practices of Black Magic, which 
 violate the sanctity of the sepulchre, and endeavour to 
 establish a vicious communion with the souls of evil men. 
 
 The rituals of infernal evocations are the outcome of 
 certain psychological doctrines which prevailed during 
 the middle ages, and are to some extent remnants of a 
 very remote antiquity. Persons who died by their own 
 hands, or who perished by a violent death, being sepa¬ 
 rated from their bodies in advance of the natural time, 
 
 F 
 
THE OCCULT SCIENCES. 
 
 82 
 
 were supposed to be more or less bound to the place 
 where the catastrophe happened, till the “ radical * 
 moisture” of their corpse was entirely consumed. 
 
 Such earth-bound souls were easily attracted and 
 abused by the sorcerers and black magicians, and many 
 repellent and objectionable recipes for their evocation 
 are extant. The skeleton or corpse was fumigated with 
 mixtures of blood, milk, eggs, and other substances, and 
 the deceased person was invoked with the usual ad¬ 
 jurations of Black Magic, and generally for an evil 
 purpose. These and other abuses led the Romans 
 to the classification of Necromancy with treason, secret 
 poisoning, and other crimes. 
 
 In a Graeco-Egyptian papyrus in the British Museum, 
 there is a curious necromantic process described for 
 making a magical ring to bind a person in any manner 
 desired. This ring, the papyrus goes on to say, is to be 
 taken to the grave of a person untimely dead, and to be 
 there buried four fingers deep in the ground, with the 
 words, “ 0 departed spirit, whosoever thou art, I deliver 
 to thee such an one, that he may not do such a thing. 
 Then having covered it up, depart. And you will do it 
 best iu the waning of the moon.” 
 
 The bibliography of Necromancy is coextensive with 
 the literature of the supernatural. For the ritual, it is un¬ 
 necessary to go further than the directions which we 
 have given. For the practice of black necromancy, the 
 student is referred to the last division of Ebenezer 
 Sibly’s “ Occult Sciences.” In general literature, some 
 information may be found in Howitt’s “ History of the 
 Supernatural;” in the “Universal History of Appari¬ 
 tions,” date 1770; and in Jung Stilling’s “Theory of 
 Pneumatology,” translated in 1884. There is also some 
 curious matter to be found in Dr F. G. Lee’s “ Glimpses 
 of the Supernatural.” The recent publication, by the 
 Authorities of the British Museum, of a facsimile of the 
 Papyrus of Ani (“ The Book of the Dead ”), a manu¬ 
 script which scholars refer to a period fourteen centuries 
 before Christ, will enable modern students to ascertain 
 the nature of this celebrated work, which was intended 
 for the use and the protection of the dead in the world 
 beyond the grave. 
 
PART II. 
 
 - 0 - 
 
 ALCHEM Y. 
 
 A LCHEMY is known, and misknown, to all the 
 world as the supposed science of transmuting 
 the metals which the ignorance of a benighted 
 epoch denominated base into the resplendent perfections j 
 of gold and silver. Outside the circle of Hermetic 
 students, the possibility of such a conversion is gener¬ 
 ally derided at the present day, and if any one, by an 
 accident, alights upon the evidence which exists for its 
 actuality in the entombed scientific literature of the far 
 past, he is embari’assed by its extent and solidity, but 
 can hardly be shaken in his prejudice. 
 
 We intend in the present essay to define i n a pos itive 
 manner the exact theory of metallic transmutation 
 which was professed by the alchemists, to state the 
 ulterior possibilities which may be developed from that 
 theory, and to expose the connection which subsists 
 between this branch of Hermetic art and the branch that r - 
 is known as Magic. As we are forced to embody in the 
 briefest possible compass the largest available amount of 
 compressed information, we must solicit from our readers 
 a certain rational confidence in those statements that a * 
 narrow space forbids us to verify. 
 
 The philosophical writings which, in the fourth century. 
 were produced under the name of Hermes Tnsm egistus. y 
 were the source of alchemical inspiration duringThe sub¬ 
 sequent Christian centuries. The first distinct and 
 undoubted reference to alchemy is posterior to the cir¬ 
 culation of these books, as mysterious in matter, and 
 as important in mystical history, as they are doubtful « J 
 
84 
 
 THE OCCULT SCIENCES. 
 
 and suspicious in their origin. The reference in question is 
 contained in a manuscript treatise by Zosimus the Pomo- 
 polite, which is preserved in the library at the Louvre. 
 The first of the practical alchemists—Geber, the Arabian ' 
 physician—is usually referred to the eighth century of 
 our era. By his writings it would appear that the art 
 was already matured, and he appeals to the authority of 
 a line of anterior adepts and to a literature of apparent 
 antiquity from which he extensively drew. From the 
 eighth to the sixt eenth century the doctrines and prac- § 
 tices of alchemy continued to be propagated in the West, 
 and, with Germany as its centre, it diffused a great light 
 of mysticism till the eve of the French Revolution. 
 
 The avowed object of physical alchemy was such an 
 investigation of natural secrets as would elicit a practical 
 method for the conversion of certain substances, generally 
 metallic, into gold and silver. This was accomplished, 
 in the main, by means of an elixir, which, in harmony 
 with a theory to which much Hermetic importance has 
 been sometimes attached, could be applied to the body 
 
 of the alchemist after a certain occult adaptation as f 
 well as to a metallic body, and with a strictly analogical 
 result. In the mineral kingdom the completed j)ro- 
 cess was termed tra nsmutati on; in its application to 
 humanity it was known as the conversion or trans¬ 
 figuration of the individual by means of alchemy. / 
 The resultin' ThAfirst place, was gold, or if the process 
 was arrested at a certain stage, silver was the product 
 instead. In the second case, a complete renewal of all 
 the vital forces and the development of the physical 
 capacities to an exceptionally advanced degree, trans¬ 
 ferred the successful magus to an advanced stage of 
 evolution, and endowed him with powers ‘ and capacities 
 which coidd be put in operation both in a material and 
 -spiritual direction. 
 
 While the uninitiated students of the Hermetic 
 mystery exhausted theirj'evenues and squandered their 
 entire lives, ransacking every kingdom of nature, and 
 
 experimenting with every conceivable subject from Q 
 ordure to egg shells, so as at length to accomplish the 
 extraction of the fundamental matter of the elixir, the 
 adepts, who appear to have received the secret by oral 
 
ALCHEMY. 
 
 85 
 
 transmission, pursued their experiments in accordance 
 with an arcane theory which Avas a precious inheritance 
 from the past. The philosophers who were participants ' 
 of the theory could operate with.ease, and ensure success. 
 
 For them it was thejwork of a child or a woman. The 
 student who was outside the select circle' of the hiero¬ 
 phants was, however, in the hands of God, and the 
 divine science of the Hermetists might be communicated 0 % 
 by one of those inexplicable flashes of unprefaced intui¬ 
 tion which the God-encompassed minds of the philo¬ 
 sophers, who rejected the fortuitous and believed in an 
 imminent Providence, interpreted as direct revelation. « _ 
 A perfect master of science might also initiate a stranger 
 'after proper tests and progressive study. 
 
 The Hermetic theory was at once philosophical and 
 practical. Its philosophical section is, for the most part, 
 exposed in the literature of alchemy; its practical portion 
 is preserved in symbolic language and in pictorial symbols q n 
 which are capable of such diverse interpretations that 
 their true meaning seems invariably to escape the student. ' 
 
 By the terms of the philosophical theory, it is evident that 
 the adepts regarded the animal creation as so many sue- j 
 cessive steps through which Nature laboriously ascended 4 
 to the creation of her most perfect achievement, Man; and ( 
 in every stage of production, Man was the end in view. O 
 That which the human individual was to the rest of the ' \ 
 animal kingdoms, gold'was to the world of minerals, ( 
 and it was therefore affirmed, in the allegorical language > 
 of alchemy, that Nature always intended to produce 
 gold; the existence of the inferior metals was due to 
 arre sted de velopment at various stages of operation. 
 
 Less crudely put, through the successive steps of the 
 whole mineral kingdom Nature worked up towards gold. 
 
 The foundation of the precious metal is thus to be found 
 in its inferiors, as there is also a certain common nature 
 between man and the animals which are below him. It 
 was the object of alchemy to take up the work of Nature 
 where it had been arrested by circumstances, to develop 
 the latent perfections in l ead, mercury, and antimony, 
 and in a thousand other subjects, and to produce on the 
 lines of her observed operations the metallic perfection 
 which was her aim. 
 
86 
 
 THE OCCULT SCIENCES. 
 
 Possibly there is little in this hypothesis to recom¬ 
 mend it to those who are acquainted with the facts of 
 modern science, yet the evidence which exists for the per¬ 
 formance of transmutations in the past is abundant and 
 good of its kind. If the composite character of metals can 
 be tolerated as a possibility, and the drift of scientific 
 experiment is, we believe, in this direction, then it is con¬ 
 ceivable that the life-long labours of so many generations 
 of adepts, may have occasionally resulted in discovering 
 the constituent elements of gold and in the actual com¬ 
 position of the metal. That success, if it were in reality 
 achieved, was occasionally wholly fortuitous, is made 
 evident by the fact that the operator was sometimes 
 unable to repeat the experiment which had realised 
 his absorbing ambition. The crudity of the explana¬ 
 tory hypothesis does not much undermine the evidence; 
 there are many undoubted facts in modern physics 
 which, even at this day, are very inadequately explained. 
 
 The philosophical theory of alchemy, which we have 
 thus briefly exhibited, deserves more extended considera¬ 
 tion ; and as the belief in the transmutation of metals 
 has by no means passed away ; ji s the study of...practical - 
 alchemy is said to be actually reviving, with the general 
 resurrection of mysticism; as Figuier admits that the 
 romantic conversion is possible and may even be ultimately 
 performed ; and as, so late as the middle of this century, 
 
 Dr Christopher Girtanner, who has been described as an 
 eminent professor of Gottingen, actually affirmed in the 
 Annales de Chimia that it was destined to be generally 
 known and practised, that every chemist and artist 
 would be able to manufacture gold, that kitchen utensils 
 by the close of the present age would be made of the 
 precious metals ; it seems desirable to provide the reader 
 with a comprehensive account of the principles which, 
 on the authority of the alchemists themselves, were 
 involved in the art of transmutation. The substance of 
 the ensuing pages is derived from the masonic alchemy 
 of Baron Tschoudi, which is based on the authority of 
 Paracelsus; wherever it seems obscure or imperfect, we 
 have endeavoured to supplement it with side lights from 
 the writings of other adepts. 
 
ALCHEMY. 
 
 87 
 
 The first study of an alchemical philosopher is research 
 into the operations of Nature, whose end is GocIIasTIe 
 also is her sole beginning. Now, Nature is divisible philo¬ 
 sophically into four chief regions, the dry, the moist, the 
 warm, and the cold, which are the four elementary quali¬ 
 ties whence all that is must be derived. Nature is differ¬ 
 entiated into male and female. She is compared to 
 mercury. She is never visible, though she acts visibly, 
 being a volatile essence which performs its office in 
 bodies, and is informed by the universal spirit. She 
 represents the divine breath, the central fire, which is 
 termed by the philosophers the sulphur of matter, and 
 is identical with that mercury of the sages which 
 manifests itself by the gentle heat of Nature. 
 
 The investigators of Nature should be, like herself, 
 simple, truthful, patient, and persevering. What they 
 desire to perform should be in accordance with her, 
 whom they should follow in every point. In seeking to 
 achieve something more excellent than she has performed 
 in a particular subject, they should consider by what it 
 is ameliorated, which is invariably by its like; for 
 example, if you would develop the intrinsic virtue of a 
 metal beyond the natural point, you must grasj) the 
 metallic nature itself, and know how to distinguish 
 between the male and female in Nature. 
 
 The searcher must know how to obtain the seed of 
 metals, which is their elixir or superior quintessence, 
 the most finished and perfect decoction and digestion of 
 the thing itself. This seed, or germ, is produced by the 
 four elements through the will of the Supreme Being 
 and the Imagination of Nature. 
 
 The true and primeval matter of metals is of double 
 essence, being an aerial warmth and moisture and a dry 
 heat. But the student must beware how he interprets 
 these terms in their literal sense. There are many 
 circles within the circle of alchemical philosophy. For 
 example, the air of the philosophers is said to be a water 
 coagulated by fire, which produces a universal dissolvent, 
 and even by the centre of the earth, where the elements 
 are supposed to deposit their metallic seed, the philo¬ 
 sophers appear to have referred in an arcane manner to 
 
88 
 
 THE OCCULT SCIENCES. 
 
 a mysterious storehouse of chaotic forces. But the 
 allegory and the intentional confusion are by no means 
 at an end here. The disciple of Hermetic art is required 
 to direct his attention to what is termed by the French 
 adepts the point de la nature, and this he should not seek 
 in the vulgar petals which are absolutely dead, while 
 those which are known to ti e hierophants are absolutely 
 living and possessed of a vital spirit. Now, the living 
 gold of the philosophers is explained by another author¬ 
 ity to be that “fixed grain” which animates the 
 mercury of the sages; but as the sophic sulp hur, or Red 
 Magisterium, is also a vivific golcl,~thc confusion of 
 alchemical nomenclature is to the uninitiated" of an 
 exceed i ngly em 1 tarra ssing kind. 
 
 Metals were supposed to be engendered in the bowels 
 of the earth after the following manner. When the 
 circulation of the philosophical elements has deposited 
 the seed , it is returned towards the surface in a sublim¬ 
 ated state. The seed of every metal is originally one, in 
 which the possibility of their conversion is founded; 
 they are differentiated by local influences acting within 
 the centre. Before all other study it is affirmed to be 
 absolutely needful that an amateur should understand 
 the formation of metals in the bowels of the earth. 
 Without this, and the faithful imitation of Nature, he 
 will never achieve anything successful. Nature com¬ 
 poses all metals of mercury : which, however, is a living 
 and feminine principle, and not the substance which 
 under that name is known to ordinary chemistry; and 
 of sulphur, which is a living jnale. In a matrix of 
 sali ne w ater, these substances are combined in a vapor¬ 
 ous ^condition, and a species of vitriol results, which by 
 the circulation of the elements is again converted into 
 vapour, is combined with sulphur, is transformed into a 
 glutinous mass, and after other complicated processes, 
 which it would be perfectly idle to enumerate, a metal 
 is evolved, that is pure or impure according to the local¬ 
 ity of its production. 
 
 These explanations, it will be seen, offer no instruc¬ 
 tions for the discovery of the all-important seed. It is 
 evident throughout that the described processes refer to 
 
ALCHEMY. 
 
 89 
 
 the laboratory practices of the adepts, and not to cosmic 
 evolution. Simplified and pruned as it is in this brief 
 presentation, it will appear to the ordinary scientific 
 reader as a raving chaos of unintelligible extrava¬ 
 gance, out of which it would seem impossible to de¬ 
 velop any form or harmony, could even a key be pro¬ 
 vided to the exact meaning of every figure of speech. 
 When it must be added that the most illustrious adepts 
 were accustomed in addition to allegorical language, 
 insoluble cryptograms, and symbols which admitted 
 innumerable interpretations, to fill their pages with false 
 recipes, useless fictions, and numberless errors, so as 
 still further to disguise from the ignorant the truth 
 which they pretended to reveal, it is evident that the 
 recovery of the practical process for metallic transmuta¬ 
 tion is a hopeles and insane quest; for when no reliance 
 can be placed upon any statement, while everywhere 
 deception abounds, progress of any kind is impossible. 
 
 That alchemical typology is nonsense and a hoax from 
 beginning to end cannot, however, be affirmed by any 
 person who has acquaintance with the facts of the case. 
 In the seventeenth and eighteenth centuries, when the 
 spread of Hermetic ideas and the increasing facilities of 
 printing made alchemy a remunerative speculation for 
 the bookseller, a literature which largely consisted of 
 unadulterated imposture appears to have sprung into 
 existence; but in anterior centuries, there was no such 
 inducement to dishonesty. The writings of the alchem¬ 
 ists remained in the obscurity of manuscript, and it is 
 absurd to suppose that a laborious terminology was in¬ 
 vented, and innumerable books were written, to gratify 
 a purposeless passion for unprofitable and aimless de¬ 
 ception. It is more probable that a conventional lan¬ 
 guage was devised to enable the participators in a 
 common pursuit to communicate without difficulty upon 
 matters which it was dangerous to refer to in any open 
 and comprehensible manner. At the same time it must 
 be admitted that the entire problem is almost inscrutable, 
 and it is difficult to propound any theory that can be 
 tolerated concerning it. 
 
 It may be stated, by way of a conclusion to this por- 
 
90 
 
 THE OCCULT SCIENCES. 
 
 tion of the subject, that the alchemists were accustomed 
 to distinguish three kinds of gold—astral gold, whose 
 centre is in the sun, and, like light, is communicated in 
 its rays to all inferior beings; elementary gold, the most 
 pure and fixed part of the elements and of all substances 
 which are composed of them, so that all the sublunary 
 beings of the three kingdoms of Nature contain in their 
 centre a precious grain of this elementary gold; lastly, 
 there is vulgar gold, the most beautiful of known metals, 
 and perfect and unchangeable in itself. 
 
 When from the natural principles of alchemy the 
 adepts proceed to an account of the actual process, they 
 are less barbarous in their methods and less contradictory 
 in their statements. The operations described have the 
 character of serious experiments, and might be repro¬ 
 duced if the materials which are required could be 
 obtained. 
 
 The profound study of Hermetic allegory has indicated 
 to a few minds an unexpected solution which is exceed¬ 
 ingly suggestive and curious. We have seen that the mys¬ 
 tics regarded the successive steps of creation as all leading 
 up to man ; and, though the analogy may have nothing 
 to recommend it, the occult doctrine of correspondence 
 led them to regard the evolution of minerals as proceed¬ 
 ing after a parallel method. More recently, we have 
 seen that every mundane substance, animate or other¬ 
 wise, possesses in the centre of its nature a spark of 
 elementary gold. It is evident, therefore, that, on the 
 one hand, the gold of the philosophers is not a metal; 
 that, on the other hand, man is a being who possesses 
 within himself the seeds of a perfection which he has 
 never realised, and that he therefore corresponds to those 
 metals which the Hermetic theory supposes to be capable 
 of development. It has been consequently advanced, 
 that the conversion of lead into gold was only the 
 assumed object of alchemy, and that it was in reality in 
 search of a process for developi ng the lat ent possibilities 
 in the subject, Man; that the quest was pursued with 
 success ; that iFIed to magnificent results in the physical 
 and spiritual orders, and to an acquaintance with facts 
 
ALCHEMY. 
 
 91 
 
 and forces which it was unwise indiscriminately to 
 divulge, and which resulted in the invention of a typolo¬ 
 gical literature that was intelligible to the initiated alone. 
 Without in any way pretending to assert that this hypo¬ 
 thesis reduces the literary chaos of the philosophers into 
 a regular order, it may be affirmed that it materially 
 elucidates their writings, and that it is wonderful how 
 contradictions, absurdities, and difficulties seem to dis¬ 
 solve wherever it is applied. 
 
 At the same time, it is equally and abundantly evident 
 that those alchemists with whose lives we are in any 
 way acquainted, were, in the overwhelming majority of 
 cases, indisputably physical chemists in search of a 
 physical secret, and ambitious of material wealth. * 
 
 It may be said that as actions speak louder than 
 words, the new interpretation, however plausible, is pro¬ 
 bably fallacious, yet outside the illumination which it 
 casts on a large section of alchemical literature, there are 
 other considerations in its favour which cannot be lightly 
 set aside. There is, in the first place, this fundamental 
 and really important fact, that those Hermetic books of 
 Alexandrian Platonism, theurgy, and Egyptian tradition, 
 attributed to Trismegistus, which were the ultimate, 
 ever quoted, and infallible authority of all the western 
 alchemists, appear absolutely devoid of any assignable 
 connection with metallic transmutation; they are devoted 
 to tra nscendental cosmology and a system of spiritual 
 philosophy. If the alchemists were workers in metals, 
 why did they appeal to Hermes 1 It is insufficient to ‘ 
 reply that they were of opinion that the Alexandrian 
 symbolist was delineating the processes of their metallic 
 science in an arcane fashion. There is nothing to support 
 the assertion, for the Golden Treatise of Hermes Trisme¬ 
 gistus, which alone is concerned with physical transmu¬ 
 tation, is a composition of the fifteenth century, long after 
 the establishment of alchemical doctrines in the West, , 
 long after Hermes had been appealed to as an authority, 
 and in all probability a product of the opinion in question, 
 so the fact remains that there is nothing in early Hermetic 
 literature to give colour to such an interpretation. 
 
 In the second place, it is fairly certain that the 
 
 
 b 
 
 & 
 
 X 
 
 % 
 
 
92 
 
 THE OCCULT SCIENCES. 
 
 mystics who were confessedly devoted to the development 
 of-psychic potentialities in man made use of the same 
 symbols, of similar allegories, and of methods rigorously 
 akin to those of the alchemists. Lastly, the mystics as 
 well as the alchemists appeal to the authority of Hermes. 
 
 These, in a brief compass, are the most important 
 facts of the case, and in the face of so much conflicting- 
 evidence it is exceedingly difficult to arrive at a tenable 
 and moderate conclusion which shall bring both of these 
 views into a harmonious and consistent relationship. We 
 must begin by conceding that from facts which are ob¬ 
 vious in the lives of the alchemists, and from facts in the 
 history of chemistry, these early investigators of Nature 
 were in search of metallic transmutation, and that in the 
 course of their experiments they admittedly made dis¬ 
 coveries in physics which laid the foundations of the 
 existing science of chemistry. We must suppose that 
 the literature of alchemy was devoted—as it claims to be 
 devoted—to veiled instruction in the physical processes 
 of mineral conversion. In this case, we are forced to 
 regard what may be termed the spiritual gleams that 
 we discover in Western Hermetics as simply lights which 
 are diffused by a theory which is too broad for the prac¬ 
 tice. The metallic work is the threshold of a larger 
 achievement, and the lustre of that more consummate 
 opus permeates the material veils of the metallic theory 
 with oblique and confusing rays. If we turn to the 
 writings of the mystics, to Hermes, Trithemius, Sweden¬ 
 borg, Vaughan, Bohme, and the other innumerable lights 
 which diffuse their psychic splendour on the golden 
 ladder of the transcendental, we shall find that we have 
 entered the field of the larger hypothesis, the grander 
 hope, the superb, if unfinished, achievement. These men 
 wrought upon the subject Man; his were the potencies 
 which they endeavoured, though perhaps imperfectly, to 
 develop and extend; his transmutation from material 
 to spiritual consciousness, from lower to higher life, from 
 humanity to superhumanity, was the conversion which 
 ~thesg~had in view ; his regenerated perfection was the 
 end towards which they strived. The opening of his 
 interior facidties till he was enabled to form a corre- 
 
 S 
 
 \ 
 
 I 
 
ALCHEMY. 
 
 93 
 
 spondence with superior intelligent subsistences, and 
 might in the end be enabled to create an intellectual 
 union with the Sumrm totius Perfedionis, was the divine 
 dream of the mystics. This they endeavoured, this they 
 aspired, to accomplish by virtue of a theory of develop¬ 
 ment which Hermes applied in explanation of the ma¬ 
 terial cosmos, which they deemed of equal application to 
 humanity as minutum mundum, the cosmos within the 
 cosmos, the small world within the great world, and in¬ 
 tellectually the centre of this; by the alchemists it was 
 also appropriated because they believed that the develop¬ 
 ment of a particle of matter must proceed on the same 
 line and according to the same basis as that of the grand 
 totality. With such an interpretation we can understand 
 the appeal to Hermes on the part of physical and spiritual 
 mystics alike, the identity of symbols, and the parallel 
 in allegory between the two schools of thought. 
 
 At this point we must pause ; it would be quite out of 
 place in an elementary treatise to attempt any delineation 
 of mystical methods in the development of the interior 
 Sol and of its complement, the interior Luna. We believe 
 ourselves to have established the points which we under¬ 
 took at the beginning to demonstrate. We have shown 
 that the ordinary notions concerning the Hermetic mys¬ 
 tery and alchemy are inadequate to the scope of the sub¬ 
 ject ; we have endeavoured to explain the conceptions 
 which are at the base of the theory of transmutation, to 
 indicate the possibilities which the mystics beheld behind 
 it, and to expose, as was promised, the connection which 
 subsists between this branch of transcendental experi¬ 
 ment and that which is known as magic, for magic from 
 the mystical standpoint was the modification of man by 
 alchemy, or the spiritual side of magnum opus. 
 
 Books on the subject of alchemy in the English lan¬ 
 guage are rare and expensive. The following are recom¬ 
 mended : — “ A Suggestive Enquiry into the Hermetic 
 Mystery;”* “Remarks on Alchemy and the Alchemists,” 
 
 * Of all modern works this is most important to the student. 
 Issued in 1850, it was suppressed almost on the day of publication, 
 authoress and advisers considering that it was too suggestive to be 
 circulated with prudence. 
 
94 
 
 THE OCCULT SCIENCES. 
 
 Boston, 1857 ; “ Lives of the Alchemistical Philosophers, 
 with a Selection of the most celebrated Treatises on the 
 Theory and Practice of the Hermetic Art,” 1815. 
 
 There exist, also, English translations of works by 
 Geber, Paracelsus, Van Helmont, Helvetius, George 
 Starkey, Eugenius Philalethes (Thomas Vaughan), Basil 
 Valentine, Roger Bacon, Sendivogius, and Pseudo- 
 Hermes. A considerable insight into the life and work 
 of a physical alchemist in the middle ages may be 
 obtained in a very pleasant manner by the perusal of 
 “ A Professor of Alchemy,” which is an account of the 
 history and adventures of Denis Zachaire, the celebrated 
 French alchemist. 
 
THE ELIXIR OF LIFE. 
 
 T UST as the aims of the alchemists have been inter¬ 
 preted in a romantic spiritual sense, so has that other 
 department of thaumaturgic physics, intimately con¬ 
 nected with alchemy—alchemy, indeed, under another 
 aspect—Avhich is concerned with the conversion, recon¬ 
 struction, and complete transmutation of the present body 
 of man. The entire transcendentalism of the West seems 
 to have been emphatically based on the lapse of humanity 
 from a primordial condition of grace, strength, perfection, 
 beauty, and physical immortality, and the divine dream 
 of its professors was to re-establish the harmony which 
 once existed between man and his fontal source, so as to 
 retrieve the individual at any rate from the miserable 
 ruin of the race, and to restore him to his original con¬ 
 dition. This, indeed, was unmistakably their patent and 
 avowed object. A certain method of life and a certain 
 medical regimen were the means by which it was deemed 
 possible to secure this resplendent rehabilitation. To 
 achieve immortality by a medicine which had the quality 
 of renovati ng w asted tissues, of eliminating the germs of 
 disease, and arresting the progress of decay, was a grand 
 upward step, a substantial realisation of the dream ; the 
 possibility was uniyersally admitted, the process was 
 hoped for, longed for, toiled for, often died for; some 
 claimed to have accomplished it, many pretended to 
 possess the secret, a few, ravished out of sober reason by 
 search, expectation, and desire, genuinely believed them¬ 
 selves to have attained to the grand way, the true path, 
 and may have been encouraged in their sublime self-decep¬ 
 tion by the actual discovery of powerful healing secrets 
 which are unknown to modern science. It is at any rate 
 moderately certain that the Elixir of Life, the Universal 
 Medicine, and the renewal of youth are conceptions which 
 
96 
 
 THE OCCULT SCIENCES. 
 
 were understood by the mystics in a literal sense, and 
 no modern interpretation must be accepted which does 
 outrage thereto. But it also becomes evident by the 
 study of the great transcendentalists that the double 
 aspect of alchemy must be extended to the life-elixir; it 
 was actual, it was physical, it was truly sought, there 
 was neither pretence, nor allegory, nor subterfuge about 
 it; but it included also another side, a larger scope, a 
 deeper search, a higher meaning.* 
 
 Eliphas Levi, ever open to the most adverse criticism, 
 but to whom we must always recur for quotation, says : 
 “ To imprison a soul for ever in a mummified human 
 body, such would be the horrible solution of pre¬ 
 tended immortality in the same body and on the same 
 earth.” That may be true enough, but impossible, un¬ 
 worthy, gross though it may be, it was still sought 
 by transcendental science in the West; only the apostles 
 of transcendental science would have cried out against 
 the perverted presentation of their cherished idea; 
 they would have said that their great elixir renews 
 vitality, that it gives immortality to youth and not to a 
 mummy. 
 
 When we turn from these higher considerations to 
 the renewal of physical youth, which the mystics desired 
 to achieve, we are brought into the presence of much that 
 appears barbarous, absurd, and belonging to the awk¬ 
 ward, clumsy, and stumbling infancy of medical science. 
 
 The entire subject of the life-elixir, the grand palin¬ 
 genesis, the universal medecine, and the perfect way of 
 youth-renewal, has been exhaustively discussed in an 
 excessively curious book published at Paris in 1716, and 
 entitled : An History of those Persons who have lived, more 
 than a century, and of those who have Renewed their Youth, 
 
 * The following mystical commentary lias been ottered on this 
 point. 11 The arcane understanding of the Elixir of Life is in the 
 alchemical Solve et Coagula, >vhen spirit is turned into matter, and 
 vice versa. When a man knows his own spirit, he cannot die, 
 that is, lose consciousness in the flesh. He can put ott' his taber¬ 
 nacle if he will, and if he have allowed it to become feeble. He 
 then disappears. If he has kept up the physical correspondence 
 perfectly, lie can pass to another country, appearing to die in a 
 given place. But to do so, he must have friends with knowledge.” 
 
THK KLIXIE OF LIFE. 
 
 97 
 
 with the Secret of Rejuvenescence, drawn out hj Arnold 
 de Villenieuve, by M. de Longuevillc-Harcourt. The 
 fifteenth chapter discusses the possibility of renewal, 
 with the quaint illustrations that follow. 
 
 “To renew youth is to enter once more into that 
 felicitous season which imparts to the human frame the 
 pleasures and strength of the morning. Here it is to 
 no purpose that we should speak of that problem so 
 much discussed by the Wise, whether the art can be 
 carried to such a pitch of excellence that old age should 
 itself be made young. We know that Paracelsus has 
 vaunted the metamorphic resources of his Mercury of 
 Life which not merely rejuvenates men but converts 
 metals into gold ; he who promised unto others the years 
 of the sybils, or at least the 300 winters of Nestor, himself 
 perished at the age of thirty-seven. Let us turn rather 
 to Nature, so admirable in her achievements, and deem 
 her not capable alone of destroying what she has pro¬ 
 duced at the moment she has begotten them. Is it 
 possible that she will refuse unto man, for whom all 
 was created, what she accords to the stags, the eagles, 
 and the serpents, who do annually cast aside the mourn¬ 
 ful concomitants of senility, and do assume the most 
 brilliant, the most gracious amenities of the most joyous 
 youth ? Art, it is true, has not as yet arrived at that 
 apex of perfection wherefrom it can renew our youth; 
 but that which was unachieved in the past may be ac¬ 
 complished in the future, a prodigy which may be more 
 confidently expected from the fact that in isolated cases 
 it has actually already taken place, as the facts of history 
 make evident. By observing and following the manner 
 in which nature performs such wonders, we may as¬ 
 suredly hope to execute this desirable transformation, 
 and the first condition is an amiable temperament, such 
 as that which was possessed by Moses, of whom it is 
 written that for one hundred and twenty years his sight 
 never failed him. 
 
 “ The stag, eagle, and sparrow-hawk renew their 
 youth. Aldrovandus has written on the rejuvenescence 
 of the eagle. Among the birds of the air, we are told 
 by Pliny that the raven and the phoenix live, each of 
 
 G 
 
98 
 
 THE OCCULT SCIENCES. 
 
 them, six hundred years. No one denies that the stag is 
 renewed by feeding on vipers and serpents, while the 
 apes of Caucasus, whose diet is pepper, prove a sovereign 
 remedy for the lion, who grows young by devouring their 
 flesh. Those who have written of the elephant maintain 
 that his normal life is extended through three centuries, 
 while the horse, which alone in creation participates in 
 the natures of man, of the lion, of the ox, the sheep, the 
 mule, the stag, the wolf, the fox, the serpent, and the 
 hare, from each deriving three of its qualities, has oc¬ 
 casionally survived with undiminished vigour the lapse 
 of a hundred years. The serpent, who is instrumental 
 in the rejuvenescence of the stag, himself renews his 
 youth at the shedding of his scales, from all which con¬ 
 siderations, it follows that it is not beyond belief that a 
 like prodigy may be found in the superior order of the 
 same productions whence man has been himself derived, 
 for man is assuredly not in a worse condition than the 
 beasts whom he rules.” 
 
 From these considerations the writer passes to an 
 account of those persons, male and female, who are 
 supposed to have renewed their youth. Unfortunately, 
 the evidence is chiefly confined to the mythic periods of 
 antiquity. Eson, the father of Jason, was enveloped 
 by Medea in a quantity of warm herbs and aromatics, 
 saturated with certain liquids which extracted the po¬ 
 tent juices of these plants and recovered the youth of 
 the patient. A fountain is mentioned by Herodotus 
 which restored strength to the aged. The spring of 
 Lucaga in America is accredited by Peter Chieza with 
 the same marvellous property. A similar fountain is 
 located in an island of the Greek Archipelago, according 
 to And rams Baccius, and another in the neighbourhood 
 of Argos was called the Fountain of Canathus. Torque- 
 mada and Peter the Martyr, Aulus Gellius and Pliny, 
 Lovrichius, and William Postel are cited in support of 
 the actuality of renewal, and when the historic evidence 
 has been at length exhausted, M. de Longueville- 
 Harcourt supplies, what is promised in his title, the 
 “arcanum” of Arnold de Villeneuve for the operation 
 of the grand work of renewal. 
 
THE ELIXIR OF LIFE. 
 
 99 
 
 “ This marvellous process for the rehabilitation of 
 Nature,” says the author already cited, “ is not to be 
 found in the folio edition of the illustrious Arnold de 
 Villeneuve ; it is preserved in an ancient Latin manu¬ 
 script, which came into the hands of a certain M. dm 
 Poirier, chief physician of the general hospital at Tours, 
 who lent it to the Abbb de Vallemont, of Pomaine,” by 
 whom it was communicated to the author, M. de Longue- 
 ville-Harcourt. The rejuvenating process of Arnold de 
 Villeneuve is supplemented by a recipe for the Universal 
 Medicine, which is generally identified with the Elixir, 
 but appears to be of lesser virtue. This special elabora¬ 
 tion is the achievement of M. de Comiers, who had a 
 doctrine that diet and sweating were certain remedies 
 for everything. It was claimed to be the universal 
 medicine in a liquid form, and was guaranteed to set 
 free or preserve the partaker from every disease. The 
 dose was from five to six drops in wine or broth, accord¬ 
 ing to the nature of the illness.” 
 
 According to Bernard Trevisan, a distinguished French 
 adept, the reduction of the “ philo sop hical stone ” into 
 mercurial water results in the alchemical elixir of life, 
 which is the Hermetic aurum potadUer 'Its potent virtues 
 Pare ecpial to the cure of every variety of disease and 
 jit prolongs life beyond the ordinary limits. When the 
 perfect elixir has been elaborated to the Red, it is said 
 to transmute copper, lead, iron, and all metals into a 
 purer gold than that which is found in the mines, while 
 the same elixir elaborated to the White produces an 
 excellent quality of wholly unalloyed silver. 
 
 Several formal recipes for the composition of the 
 Universal Medicine are given in alchemical literature. 
 That in Albertus Parvus requires eight pounds of sugar 
 of mercury as its foundation. Those who partake 
 night and morning of one dose will find their life pro¬ 
 longed, their health insured; while gout, sciatica, vertigo, 
 and every internal complaint will be entirely and speedily 
 eradicated. 
 
 At the solemn moment of death, the illustrious Bene¬ 
 dictine, Trithemius, who is counted among the greatest 
 of the Christian and Catholic hierophants, formulated a 
 
100 
 
 THE OCCULT SCIENCES. 
 
 recipe which he is said to have affirmed would preserve 
 a good stomach, a strong mind, and a tenacious memory, 
 together with perfect sight and hearing, for all who 
 ' made use of it. As it is concerned with available 
 ' materials, it deserves to be given in full:— 
 
 Pulvis Medicinalis valde celebralus Tritheviii. 
 
 Calami Aromatici, 
 Gentianse, 
 
 Cinimi, 
 
 Sileris Montani, 
 
 Anisi, 
 
 Carvi, 
 
 Ameos, 
 
 Sem. Petroselini, 
 
 Spicse Nardi, 
 
 Coralli Rub, 
 
 Unionum sive perlarum 
 non perforatorum, 
 Zingiberis Albi, 
 
 Amari Dulcis, 
 
 Folionun Senae, 
 
 Tartari Adusti, 
 
 Macis, 
 
 Cubebarum, 
 
 Cariopliyllorum, 
 
 ) 15 gram. 625 rnillig. of each. 
 
 / 
 
 j 156 gram. 250 rnillig. 
 
 j- 19 gram. 331 rnillig. of each. 
 
 j 
 
 | 7 gram. 331 rnillig. of each. 
 
 27 gram. 344 rnillig. 
 
 Fiat pulvis. 
 
 Dose.—5 gram. 859 rnillig., taken night and morning 
 in wine or brodium, during the whole of the first month ; 
 during the second month, in the morning only ; during 
 the third month, thrice in the week, and so continue 
 through life. 
 
 Occasionally the miraculous recipe was formulated in 
 the terms of the alchemists. The true method of compos¬ 
 ing the divine medicine is thus imparted by Eugenius 
 Philalethes :—“ Ten parts of coelestiall slime ; separate 
 the male from the female, and each afterwards from its 
 own earth, physically, mark you, and with no violence. 
 [Conjoin after separation in due, harmonic, vitall pro- 
 
THE ELIXIR OF LIFE. 
 
 101 
 
 portion; and, straightway, the Soul descending from 
 ( the pyroplastic sphere, shall restore, by a mirific embrace, 
 its dead and deserted body. Proceed according to the 
 ' Volcanico magical theory, till they are exalted into the 
 Fifth Metaphysical Rota. This is that world-renowned 
 medicine, whereof so many have scribbled, which, not¬ 
 withstanding, so few have known.” 
 
 In the “ Doctrine and Ritual of Transcendental 
 Magic,” Eliphas Levi informs his students that he has 
 come into possession of Cagliostro’s great secret of re¬ 
 juvenescence, but his reasons for withholding it from 
 publication will be readily understood. If it be necessary 
 to pose as the protector of dangerous knowledge, one 
 should at least do so consistently, but with true French 
 fickleness, and without a word of warning, much less of 
 explanation or defence of his change of front, he supplies 
 the recipe in his next book, and makes evident by its 
 nature the pure charlatancy of his previous scruples, 
 which are wholly in character with the transcendental 
 devices which abound in his earlier work. 
 
 By means of this preposterous regimen, which is too 
 complicated to admit of reproduction in this place, the 
 impostor, who was not all an impostor, pretended to have 
 extended his life over a period of several centuries; and 
 on the authority of L6vi, we learn that the apostles of the 
 marvellous are convinced that the great "Copt is "now 
 located in America, where he is the supreme and invisible 
 pontiff' of the grand chaos of the spirit rappers. 
 
 Aristeus, the philosophical alchemist, is supposed to 
 have delivered to his disciples what he terms the golden 
 key of the Grand Work, which will render all metals 
 diaphanous, and man himself immortal. The process 
 appears to consist in the esoteric treatment of air, but 
 whether of the ordinary atmosphere, or of something more 
 concealed and recondite, we have no means of judging. 
 It is congealed and distilled till it develops a divine sparkle, 
 and subsecjiicntly becomes liquified. It is then subjected 
 to heat, and is reinforced by another atmosphere. After 
 these and other treatments, the elixir or solar marvel 
 of all the sages, should reward the alchemical worker. 
 
102 
 
 THE OCCULT SCIENCES. 
 
 An arcanum may be possibly contained in this truly 
 philosophical explanation, but the explanation is itself 
 an arcanum, and an exceeding great and monumental 
 mystery. It is the concentrated centre of the incompre¬ 
 hensible. But the principles thus bequeathed to the 
 elected children of Aristeus have been the subject of 
 reflection, we are informed, among skilful artists of the 
 magnum opus. The result of their pondering is the 
 luminous conclusion that he shall not truly work in vain 
 who composeth a medley with the veritable balm of 
 mercury, which, treated after the methods of alchemical 
 confection and united with the elixir of their master, 
 will perform every possible wonder that can be expected 
 from so supreme an achievement. 
 
 However this may be, it is certain that on the lines 
 of the Hermetists no practical performance can be so 
 much as attempted in the physical order, for want of the 
 necessary materials. No investigation, however assiduous, 
 can possibly elucidate secrets that have never been re¬ 
 vealed, and a long and exhaustive study leaves the whole 
 subject exactly where it was found by the tyro, in a chaos 
 of cloud and darkness. It is exceedingly probable that 
 some of the minor recipes which will be found in Hermetic 
 books may contain medical secrets which are unknown 
 to modern science, and may be recovered by carefnl 
 experiment. Among so vast a mass of material—mystic 
 therapeutics, mystic chemistry, mystic herbalism—there 
 may well be something of value; but it will not be 
 Raymond Lully’s great Elixir, nor the true Metallic 
 Medicine. These, if they ever existed, would appear to 
 be beyond recovery. 
 
 The literature of the Universal Medicine, as distinct 
 from the literature of alchemy, is not extensive. The 
 work which we have already cited is perhaps the most 
 complete of its kind; but one which is excessively curious, 
 and should not be overlooked by the curious, is. Salmon’s 
 Polygraphia , which has much information upon the Grand 
 Elixir of the philosophers. Some of our information 
 will be found in Les Admirables Secrets cVAlbert le Grand-, 
 and there are annotations on potable gold in the 
 “ Infernal Dictionary,” and in Migne’s encyclopaedic 
 Diciionnaire des Sciences Occultes. 
 
CRYSTALLOMANCY. 
 
 T HOUGH properly belonging to divinatio n^ an ele¬ 
 mentary branch of occultism, the Science of the 
 Crystal is sufficiently serious in character and 
 sufficiently important in result to demand a separate 
 treatment. 
 
 It was found in the past that the fixed contemplation 
 of a transparent and radiating object dazzled and 
 troubled the eyes, and ultimately produced in a number 
 of subjects the condition which we denominate hypnotic. 
 
 The artificial production of the hypnotic state was 
 thus obtained in an innumerable variety of ways, but 
 by none more successfully than the intervention of such 
 substances as mirrors, crystals, and precious stones 
 like the beryl. The mirror was more largely made use 
 of iu ceremonial evocations ; the crystal, on the other 
 hand, was deemed the most perfect~~rrtstrument for 
 eliciting supernatural revelations in visions. It was 
 practised in two manners, each of them preceded by a 
 formal ron socratio ji^ pr chargin g of the potent stone. 
 Those who were personally devoid of The faculty of 
 clairvoyant lucidity could operate by the intervention of 
 a virgin girl or boy, born in lawful wedlock, the physical 
 purity and spiritual innocence, which in children more 
 closely than in others approaches the ideal of unfallen 
 humanity, being intimately connected with success in 
 the practice of all lawful magic, and the preponderance 
 of intuitive over rational perception during the first 
 period of youth being another and distinct advantage. 
 
 The imagination of the subject was impressed by the 
 recitation of the charge, and perhaps was still further 
 exalted by the use of a slight cerem onial. He might be 
 draped, for example, in a mantle of violet silk and 
 crowned with a garland of lilies. Incense would be 
 burnt in his presences, or penetrating and delicious per- 
 
104 
 
 THE OCCULT SCIENCES. 
 
 fumes, such as that of syringa and magnolia, might be 
 diffused around; his hands, feet, and forehead might bo 
 anointed with chrism, and an aromatic draught might be 
 given him. When these preparations were over, he was 
 placed in a subdued light in front of the magic crystal 
 and his eyes were fixed upon its surface. Gradually, to 
 a suitable subject, a mist would gather in the depths of 
 the globe; the interior faculties of the mind would ex¬ 
 pand like a flower, the exterior senses would be at least 
 partially suspended, except to the voice of the operator, 
 with whom he was in magnetic rapport, the crystal 
 itself would vanish from the sight of the entranced being, 
 the mist would melt or part, and he would be ravished 
 by the apparition of a radiant being, the abiding spirit 
 of- the stone, or of some other vision which he was 
 influenced to behold by the words or the will of the 
 Magus. 
 
 This form of divination is undoubtedly one of the 
 most innocent, pleasing, and successful methods of minor 
 magical practice, and it is one which can be reproduced 
 by an operator at the present day with considerable 
 facility. The time crystal has been accredited with 
 magnetic properties which assist the development of the 
 interior sight, but it is indispensable for success that 
 they should be of considerable size, and in shape either 
 a perfect sphere or an egg; a good specimen is therefore 
 expensive, but excellent imitations in glass may be 
 easily procured, which are said to be utilised by occult 
 students with genuine results, and can be purchased at 
 the cost of a few shillings. The favourite medium in the 
 past was the pale water-green beryl; a clouded crystal 
 was preferred by some operators, and every variety of 
 precious stone has, on occasion, been pressed into service. 
 
 Testimony to the complete reliability of many recorded 
 results obtained by the crystal is to be found in abund¬ 
 ance ; things taking place at a distance having been 
 beheld by the seer in his trance and afterwards verified 
 in detail. By virtue of what law such occurrences are 
 possible is beyond the scope of our present investigation; 
 we are concerned with the facts alone; explanations may 
 be ingenious and plausible, and many have indeed been 
 
CRYSTALLOMANCY. 
 
 105 
 
 devised, but at the present stage of psychological experi¬ 
 ment hypothesis seems decidedly premature. 
 
 Crystallomancy in its second and more advanced form 
 was practised without the intervention of a medium, when 
 the Magus believedMumself to possess the required 
 faculty of clairvoyaneer— 
 
 In modern times, the rules for obtaining a vision have 
 been exceedingly simplified. A practical student of the 
 subject has reduced them to the following points : — 
 “ Keep the crystal clean. Don’t be too liberal in allow¬ 
 ing strangers to handle it, except you are going to look 
 for them, when they ought to hold it in their hands 
 for a few minutes. Hold the crystal between fingers 
 and thumb, or on a table, if fiat at the end. If the 
 crystal appears hazy or dull, it is a true sign that you 
 will see ; the crystal will subsequently clear, and the 
 forms manifest. If it be required to see events which 
 are taking place at a distance, say, in Australia, look 
 lengthwise through the crystal, when, if you can see at 
 all, you are likely to accomplish your object.” 
 
 But there are rituals contained in old manuscripts and 
 books of magic which insist upon a far more elaborate 
 ceremonial. 
 
 “ Those who desire to establish communication with 
 good spirits in the crystal,” says one of these older 
 authorities, “ must lead a rel igious life, and keep them¬ 
 selves unspotted froth the world. The operator must 
 make himself clean and pure, using frequent ablutions 
 and prayers for at least three days before he attempts 
 the practice, and the moon must be increasing. If he 
 choose, he may have one or two Muse and discreet per¬ 
 sons as companions and assistants, but he and they 
 must equally conform to the methods and rules of art. 
 The operator must be firm, strong in faith, great in con¬ 
 fidence, and he must be careful that no portion of the 
 ceremonies be omitted if he desire to achieve success, for 
 on the exactitude with which the entire ritual is per¬ 
 formed depends the accomplishment of his design. The in- 
 vocant may perform the practice at any time of the year, 
 provided the two luminaries are in a fortunate aspect, in 
 conjunction with fortunate planets; when the sun is in 
 
106 
 
 THE OCCULT SCIENCES. 
 
 his greatest northern declination is said to be the best 
 time.” 
 
 In order to prosecute his work, the operator must have 
 a small room in a retired part of the house, such as an 
 attic, or a low kitchen; It must be clean and neat, but 
 with no sumptuous ornaments to distract his attention. 
 The floor must be well scoured and quite level, so as to 
 receive the lines of the several circles and characters 
 which are to be traced thereon. The room must be free 
 from intruders, from the hurry of business, and it should 
 be locked when not in use. Every preparation belong¬ 
 ing to the art must be made during the moon’s increase. 
 The operator must be provided with a small table, 
 covered with a white linen cloth; a chair should be 
 placed in the room, and the materials required for a fire, 
 which will be necessary to enkindle the perfume proper 
 to that planet which may govern the hour of practice. 
 A torch, two wax candles, placed in gilded or brass 
 candlesticks, highly polished and engraven, must be 
 likewise provided, together with a pair of compasses, 
 and several minor accessories, such as twine, a knife, a 
 pair of scissors, &c, The magic sword must be made of 
 pure steel; it must be supplemented by a wand of 
 hazel wood, of a year’s growth and a yard in length, 
 graven with appropriate sacred characters. Every in¬ 
 strument, large or small, must be entirely new, and 
 must be consecrated previous to use. 
 
 The most important adjunct of the practice is the 
 crystal, which must be about four inches in diameter, or, 
 at least, the size of a large orange. It must be properly 
 ground and polished, so as to be free from specks or 
 spots; it should be enclosed in a frame of ivory, ebony, 
 or boxwood, also highly polished. Sacred names must 
 be written round about it, in raised letters of gold; the 
 pedestal to which the frame is fixed may be of any suit 
 able wood, properly polished. The crystal, like the 
 other instruments, must be consecrated before being- 
 used, and should be kept in a new box or drawer, under 
 lock and key. The names to be engraved on the frame are, 
 at the North, Tetragrammaton; at the East, Emanuel ; 
 at the South, Agla ; and at the West, Adonay. The 
 
CRYSTALLOMANCY. 
 
 107 
 
 pedestal which supports the frame should bear the mystical 
 name Saday, while on the pedestals of the two candles, 
 Elohim and Elohe, must be respectively embossed. 
 
 In consecrating all the instruments and other acces¬ 
 sories of the art, the invocant must repeat the forms'of 
 consecration while imposing his hands upon the different 
 articles, and his face must be turned to the East. 
 
 The consecrations being ended, he may then arrange 
 the table with the crystal thereon, together with a candle¬ 
 stick containing a wax candle on each side of the circle, 
 which should be seven feet in diameter, and must en¬ 
 close a mystic square, whose angles at the apex point 
 must, in each case, impinge on the circumference. Both 
 figures must be appropriately inscribed with sacred 
 names and mystical characters and symbols. When the 
 operator enters the circle with his companions, if any, it 
 must be the day and hour of Mercury, the moon increas- 
 ' ing, and the operations must be prefaced by an earnest 
 invocation of Vassago, who is the genius of the crystal. 
 
 If the conjurations be often repeated, if the operator 
 be patient and constant in his perseverance, and not dis¬ 
 heartened or dismayed by reason of any tedium or delay, 
 the spirit, it is affirmed by the ritual, will at last appear, 
 when he must be bound with the Bond of Spirits, after 
 which ho may be conversed with freely. “That this is a 
 true experiment, and that the spirit hath been obliged to 
 the fellowship and service of a magic artist heretofore, is 
 very certain,” says the same authority; “ but as all aerial 
 spirits are very powerful, it will be well for the operator 
 not to quit the limits of the circle till a few minutes after 
 the apparition has been formally licensed to depart.” 
 
 It seems clear that the intelligences which manifest to 
 the Magus through the graceful medium of the crystal 
 are members of an elementary hierarchy, and it will be 
 discerned by the intelligent reader that the force which 
 controls them is t he will of the operator, rendered 
 magnetic by the discipline of the ritual, and dilated as 
 well as directed by the elaborate, if grotesque, cere¬ 
 monial. He will probably conclude that the so-called 
 divine names, which are frequently barbarous perver¬ 
 sions of dead tongues, or are simply chaotic, are 
 
108 
 
 THE OCCULT SCIENCES. 
 
 impotent symbols in themselves till they are vivified 
 by the intelligent and measured desperation of the 
 ^operator, and that the whole modus operandi is calcu¬ 
 lated to work upon the interior faculties of the man, and 
 ! not upon the fears of the spirit. If the will and the 
 imagination of the operator be sufficiently strong, and at 
 the same time sufficiently governed to dispense with 
 ritual formalities, an effect may be produced without 
 them. Paracelsus, relying upon the force of the con¬ 
 cealed rnagnes in the arcane man, denounces the cere¬ 
 monial of magic with the violence of the mediaeval 
 hierophant. At the same time, if the rites be observed 
 at all, they must be observed in toto, for the smallest 
 deflection will react on the will of the operator, and, as 
 Eliphas Lbvi indicates, it will produce apprehension and 
 embarrassment which may stultify the whole process. 
 
 Among the many persons who in recent years have 
 conducted experiments with the crystal, one of the most 
 successful was the late Frederick Hockley, who devoted 
 his life to the collection and transcription of works on 
 the secret sciences, and who was also a practical student 
 of several branches of magic. He was not himself a seer 
 in the ordinary sense of the term, and his dealings with 
 the spirits of the crystal were conducted by the media¬ 
 tion of clairvoyantes. When his extraordinary library 
 was dispersed, a long series of communications obtained - 
 through the crystal, and extending to several volumes, 
 written in his own hand, was a centre of interest to the 
 collectors of occult manuscripts. The success which was 
 obtained by Mr Hockley in this as in other departments 
 of magic art, had considerable evidential value, as it was 
 achieved by a private gentleman who never posed as a 
 mystic, who pursued his experiments in secret for his 
 personal satisfaction only, who never published the re¬ 
 sults of his researches, and was neither seeking notoriety 
 nor pecuniary gain. 
 
THE COMPOSITION OF TALISMANS. 
 
 rpHE English Platonist, Joseph Glanvil, author of\ 
 
 I Sadducismus Triumphatus, a formidable discovery of) 
 witchcraft, of a “Key to the Grand Mysteries in 
 Relation to Sin and Evil,” and of other tracts and treatises, 
 was an important mystic of his period, but he is now 
 known only by one anecdote and one pregnant sentence. 
 The anecdote is that of the Scholar Gipsy, who renounced 
 his Oxford studies to lead a nomadic life and to discover 
 an arcanum possessed by the Bohemians, whereby they 
 could strangely influence the will of others. Which of 
 us is unacquainted with the imperishable beauty of 
 Matthew Arnold’s elegy founded on this anecdote? As 
 transcendentalists, we should be grateful to the sweet 
 singer who has indirectly perpetuated the memory of 
 the dead mystic. But Glanvil is immortalised also by a 
 sentence which Poe disentombed, and has placed as the 
 central idea of one of his wildest narratives. “ And the 
 Will therein lieth, which dieth not. AVho knoweth the 
 mysteries of the Will, with its vigour? For God is 
 but a great Will pervading all things by nature of its 
 intentness. Man doth not yield himself to the angels 
 nor to death utterly, save only through the weakness of 
 his feeble will.” The anecdote and sentence are both 
 taken from the “ Vanity of Dogmatizing,” a title which 
 may be respectfully recommended to the attention of 
 many persons at the present day. This single sentence, 
 is, in effect, the sum of ma gic, for the s eat of the power 
 of the s oul is said to be in the \VrtI~of—the man, | , 
 which is the great magicaTagent, the instrument in the 11 
 development of all interior faculties, the life of conscious 
 act, and the sole informing principle of mystic rites and 
 ceremonies. 
 
 As the will of a strong man can influence a weaker 
 
no 
 
 THE OCCULT SCIENCES. 
 
 mind, as it can bid the magnetic patient sleep, and the 
 clairvoyant see, so it was believed in the past that it 
 could endue an inert substance with an occult force 
 transferred from the inmost individuality of the operator 
 by a grand mental projection ; and this was Talismanic 
 Magic. The principle was debased by the unintelligence 
 and superstition of the past ; the virtue was divorced 
 from its connection with the operating mind, and was 
 referred to the methods, and to the substance of the 
 talisman, or to the blind observation of times and 
 seasons. The life of the belief departed, and the vivid 
 realisation of the absolute power of man over all things 
 animate and inanimate was replaced by a slavish venera¬ 
 tion of occult forces which exercised a fatal and undis¬ 
 cerning tyranny over men and the magus. 
 
 At its best, talismanic magic seems to rank as one of the 
 curiosities of esoteric science which are chiefly archaeo¬ 
 logical in interest. We may recognise the principle which 
 it involves as a reasonable part of mysticism. This prin¬ 
 ciple is concerned with the communication of human mag¬ 
 netism to inert objects, which in an inferior kingdom of 
 nature is paralleled by the transference of a similar and 
 equally mysterious virtue from the loadstone to iron. 
 Beyond this, and beyond the part which is played by 
 the talisman in the ceremonies of evocation, it is a branch 
 of mysticism which has little to warrant its revival at 
 the present day. It encourages intellectual weakness, 
 and directs the attention of the student to the frivolities 
 j of transcendental art. The talisman has been tersely 
 j defined as an astrological character engraven upon a 
 sympathetic stone in correspondence with the constella¬ 
 tion or star which was represented by the character in 
 question. Its name is derived from a Greek word which 
 j signifies a symbol, image, or figure. It is a sign which 
 1 stands as the nominal equivalent of a force or influence. 
 The emblem must be engraved upon the substance of 
 the talisman by an operator who is at any rate philo¬ 
 sophically acquainted with the nature of the influence 
 which it signifies, who can concentrate his entire atten¬ 
 tion and his undivided will upon the work, while his 
 mental powers are isolated from all sources of distraction 
 
THE COMPOSITION OF TALISMANS. 
 
 Ill 
 
 and all thoughts which are unconnected with the matter 
 in hand. 
 
 Tne doctrines and practice of talismanic magic, as 
 it flourished amidst the Christianity of the West, are 
 derived from the Kabbalah, which in turn was indebted 
 to Chaldea, Egypt, and "Babylon ; for if the talisman be 
 less old than religion, it is as old as superstition and as 
 wide in the sphere of its influence. 
 
 The seal .Solomon is the most famous of all talis¬ 
 mans, and nothing was believed to be impossible for 
 those who possessed it, as it had power over all spirits, 
 which is equivalent to saying that it represented a strong 
 psychic force. The five-pqhited_star of the microcosm, 
 which is the Star of Bethlehem, the star of the Magi, 
 and the mystic sign of humanity, as the doub le tria ngle 
 of Solomon was the symbol of the universe, the macro¬ 
 cosm, or the great world—man being minutum viundum 
 —this emblem was of equal repute and, in the human 
 sphere, of even greater power than the seal of the mythic 
 monarch of transcendental Judaism. With the single 
 point, or horn, in the ascendant, it represented White 
 Magic ; reversed, it was the emblem of sorcery, witch¬ 
 craft, and the grotesque extravagances of the “ Sabbath.” 
 
 Occasionally, talismanic influence has been accredited 
 with a broader range. Five varieties are enumerated 
 by Elihu Rich :—1. The astrological, having the char¬ 
 acters of The heavenly signs or constellations. This 
 branch was developed by Paracelsus, who refers talis¬ 
 manic virtue to the seven genii of the seven planets. 
 2. The magical, engraved with symbolical figures, and 
 the names of unknown angels. The mystical designs 
 which are found upon Gnostic gems may be referred to 
 this branch. 3. The mixed, engraven with celestial 
 signs and barbaric words. 4. The sigilla planetarum, 
 composed of Hebrew numeral letters, or their equiva¬ 
 lents in Roman and Arabic ciphers. 5. Hebrew names 
 and characters. This classification is, however, exceed¬ 
 ingly arbitrary. The majority of talismans are suffi¬ 
 ciently composite in design to embrace all of these 
 varieties. Within the historical period, they were all 
 formed under appropriate planetary influences, and to 
 
112 
 
 THE OCCULT SCIENCES. 
 
 this, if no further, extent, were of distinctly astronomical 
 character. A more accurate distinction, though one 
 originating in superstition, may be based on the differ¬ 
 ence between artificial talismans composed by the science 
 of the Magus and substances which were accredited 
 with a natural talismanic virtue, as in the case of 
 precious stones. 
 
 The vjxtues which were attached to the talisman 
 were usually 7 of a pract ical characte r, and an important 
 position was assigned them in the mysteries of the 
 healing^art. As in modern mesmeric therapeutics, the 
 health-giving power of the physician is supposed to be 
 transmitted to a patient at a distance by means of a 
 magnetised water, or other suitable medium, so it would 
 appear that the power of the magus had entered into 
 the talismaipby the penetrating force of will, and could 
 exercise a similar influence over a sick person when it 
 had been composed for a healing purpose. But the 
 talisman would be more potent than the magnetic water 
 of the unilluminated mesmerist. The science of the 
 Magus enabled him to combine with the force of his own 
 will and intelligence the most favourable influences of the 
 whole sidereal world. The genius of the predominating 
 planet of the moment—which, in other words, was the 
 specific influence and destiny which it was astrologically 
 supposed to radiate—entered into the act of composi¬ 
 tion ; the talismarpwas-informecl by his genial and bene¬ 
 volent potency^ whic h was superior to that of the Magus 
 (whose ^participation was practically forgotten from the 
 moment that the composition was over), and the con¬ 
 secrated object became the talisman of that planet under 
 which it was made and consecrated. The alleged value 
 of planetary influences will be appreciated in a sub¬ 
 sequent portion of this book; here it is sufficient to 
 observe that the belief in intervention on the part of the 
 astral world largely assisted talismanic healing by its 
 effect on imagination, which by its natural therapeutics 
 can accomplish what is impossible to medicine, and is 
 the chief agent in all so-called miraculous cures — 
 magnetic, magic, talismanic. 
 
 The Doctrine of Talismans supposes that the influence 
 
THE COMPOSITION OF TALISMANS. 
 
 113 
 
 of the Seven Planets which were known to the astronomy 
 of the ancients, is never more strong and conspicuous 
 than Avhen it acts through the intervention of the Seven 
 Metals of alchemy, which are each in correspondence 
 with one of these celestial bodies. The metals, which 
 are to be severally referred to each of the several planets, 
 are said to have been ascertained by the sublime pene¬ 
 tration of the Kabbalists. However this may be, it is 
 certain that, from the magical standpoint, gold was the 
 metal of the Sun, and of the first day in the week; silver 
 of the moon, and of Monday ; iron of Mars, and of 
 Tuesday ; quicksilver of Mercury, and of Wednesday; 
 pewter of •Jupiter, and of Thursday ; copper, or brass, 
 of Venus, and of Friday ; and lead of Saturn, and of 
 Saturday. 
 
 From Christian’s Histoire de la Magic, from the 
 curiosities of the “ Little Albert,” and similar autho¬ 
 rities, we may gather an intelligible notion of the most 
 important astral talismans. It should, however, be re¬ 
 marked that, as in other ceremonial matters, there is 
 litthy ummimity on this subject among writers on magic. 
 A variety of pentacles are attributed to each of the 
 planets in the so-called “ Keys of Solomon ” which 
 differ altogether from those which are described by 
 Paracelsus, while, among modern authors, Eliphas Levi 
 has developed a system of his own. 
 
 y 
 
 I. The Talisman of the Sun must be composed of a 
 pure and fine gold, fashioned into a circulay^plate, and 
 well polished on either side. A serpentine circle, en¬ 
 closed by a pentagram must be engraved on the obverse 
 side with a diamond-pointed graving tool. The reverse 
 must bear a human head in the centre of the six-pointed 
 star of Solomon, which shall itself be surrounded with 
 the name of the solar intelligence Pi-Rhe, written in the 
 characters of the Magi. This talisman is supposed to 
 insure to its bearer the goodwill (^influential persons. 
 It is a preservative against deathTby heart disease, syn¬ 
 cope, aneurism, and epidemic complaints. It must be 
 composed on a Sunday during the passage of the moon 
 through the first ten degrees of Leo, and when that 
 
114 
 
 THE OCCULT SCIENCES. 
 
 luminary is in a favourable aspect with Saturn and the 
 Sun. The consecration consists in the exposure of the 
 talisman to the smoke of a perfume composed of 
 cinnamon, incense, saffron, and red sandal, burnt with 
 laurelwood, and twigs of dessicated heliotrope, in a new 
 chafing-dish, which must be ground into powder and 
 buried in an isolated spot, after the operation is finished. 
 The talisman must be afterwards encased in a satchel 
 of bright yellow silk, which must be fastened on the 
 breast by an interlaced ribbon of the same material, tied 
 in the form of a cross. In all cases the ceremony should 
 be preceded by the conjuration of the Four, to which 
 the reader has already been referred. The form of con¬ 
 secration, accompanied by sprinkling with holy water, 
 may be rendered in the following manner :—- 
 
 In the name of Elohim, and by the spirit of the living- 
 waters, be thou unto me as a sign of light and a seal of 
 
 will. 
 
 Presenting it to the smoke of the perfumes :—By the 
 brazen serpent before which fell the serpents of fire, be 
 thou unto me as a sign of light and a seal of will. 
 
 Breathing seven times upon the talisman: —By the firma¬ 
 ment and the spirit of the voice, be thou unto me as a 
 sign of light and a seal of will. 
 
 Lastly, when placing some grains of purified earth or salt 
 upon the pentacle: —In the name of the salt of the earth 
 and by virtue of the life eternal, be thou unto me as a 
 sign of light and a seal of will. 
 
 II. The Talisman of the Moon should be composed 
 of a circular and well-polished plate of the purest silver, 
 being of the dimensions of an ordinary medal. The 
 image of a crescent, enclosed in a pentagram, should be 
 graven on the obverse side. On the reverse side, a 
 chalice must be encircled by the duadic seal of Solomon, 
 encompassed by the letters of the lunar genius Pi-Job. 
 This talisman is considered a protection to t raveller s, 
 and to sojourners in strange lands. It preserves from 
 death by drowning, by epilepsy, by dropsy, by apoplexy, 
 and madness. The danger of a violent end which is 
 
THE COMPOSITION OF TALISMANS. 
 
 115 
 
 predicted by Saturnian aspects in horoscopes of nativity, 
 may be removed by its means. It should be composed 
 on a Monday, when the moon is passing through the 
 first ten degrees of Capricornus or Virgo, and is also well 
 aspected with Saturn. Its consecration consists in ex¬ 
 posure to a perfume composed of white sandal, camphor, 
 aloes, amber, and pulverised seed of cucumber, burnt 
 with dessicated stalks of mugwort, moonwort, and 
 ranunculus, in a new earthen chafing-dish, which must 
 be reduced, after the operation, into powder, and buried 
 in a deserted spot. The talisman must be sewn up in a 
 satchel of white silk, and fixed on the breast by a ribbon 
 of the same colour, interlaced and tied in the form of a 
 cross. 
 
 III. The Talisman of Mars must be composed of 
 a well-polished circular plate of the finest iron, and of 
 the dimensions of an ordinary medal. The symbol of a 
 sword in the centre of a pentagram must be engraved 
 on'the dlbverse side! Ariion’s~head surrounded by a 
 six-pointed star must appear on the reverse face, with 
 the letters of the name Erotosi, the planetary genius 
 of Mars, above the outer angles. This talisman passes 
 as a preservative against all combinations of enemies. 
 It av erts the chance of death in brawls and battles, in 
 epidemics and fevers, and by corroding ulcers. It also 
 neutralizes the peril of a violent end as a punishment 
 for crime when it is foretold in the horoscope of nativity. 
 
 This talisman must lie composed on a Tuesday, during 
 
 I the passage of the moon through the ten first degrees 
 of Aries or Sagittarius, and when, moreover, it is favour¬ 
 ably aspected with Saturn and Mars. The consecration 
 consists in its exposure to the smoke of a perfume com 
 posed of dried absinth and rue, burnt in an earthen vessel 
 which has never been previously used, and which must 
 be broken into powder, and buried in a secluded place, 
 when the operation is completed. Finally, the talisman 
 must be sewn up in a satchel of red silk, and fastened 
 on the breast with ribbons of the same material, folded 
 and knotted in the form of a cross. 
 
116 
 
 THE OCCULT SCIENCES. 
 
 IV. The Talisman of Mercury must be formed of 
 a circular plate of fixed quicksilver, or according to 
 another account, of an amalgam of silver, mercury, and 
 pewter, of the dimensions of an ordinary medal, well- 
 polished on both sides. A winged caduceus, having two 
 serpents twining about it, must be engraved in the centre 
 of a pentagram on the obverse side. The other must 
 bear a dog’s head within the star of Solomon, the latter 
 being surrounded with the name of the planetary genius, 
 Pi-Hermes, written in the alphabet of the Magi. This 
 talisman must be composed on a Wednesday, when the 
 moon is passing through the ten first degrees of Gemini 
 or Scorpio, and is well aspected with Saturn and 
 Mercury. The consecration consists in its exposure to 
 the smoke of a perfume composed of benzoin, macis, and 
 storax, burnt with the dried stalks of the lily, the 
 narcissus, fumitory, and marjolane, placed in a clay 
 chafing-dish which has never been devoted to any other 
 purpose, and which must, after the completion of the 
 task, be reduced to powder and buried in an undisturbed 
 place. The talisman of Mercury is judged to be a 
 defence in all species of commerce and business industry. 
 Buried under the ground in a house of commerce, it will 
 draw customers and prosperity. It preserves all who 
 wear it from epile psy a nd madness. It averts death by 
 murder and poison ; It is a safeguard against the schemes 
 of treason; and it procures prophetic dreams when it is 
 worn on the head during sle~ej5i It" is fastened on the 
 breast by a ribbon of purple silk folded and tied in the 
 form of a cross, and the talisman is itself enclosed in a 
 satchel of the same material. 
 
 V. The Talisman of Jupiter must be formed of a 
 circular plate of the purest English pewt er, having the 
 dimensions of an ordinary medal, and being highly 
 polished on either side. The image of a f our-poi nted 
 crown in the centre of a pentagram must be engraved 
 on the obverse side. On the other must be the head of 
 an eagle in the centre of the six-pointed star of Solomon, 
 which must be surrounded by the name of the planetary 
 genius Pl-Zkous, written in the arcane alphabet. 
 
THE COMPOSITION OF TALISMANS. 
 
 117 
 
 This talisman must be composed on a Thursday, 
 during the passage of the moon through the first ten 
 degrees of Libra, and when it is also in a favourable 
 aspect with Saturn and Jupiter. The consecration 
 consists in its exposure to the smoke of a perfume 
 composed of incense, ambergris, balm, grain of Paradise, 
 saffron, and macis, which is the second coat of the 
 nutmeg. These must be burnt with wood of the oak, 
 poplar, fig tree, and pomegranate, and placed in a new 
 earthen dish, which must be ground into powder, and 
 buried in a quiet spot, at the end of the ceremony. The 
 talisman must be wrapped in a satchel of sky-blue silk, 
 suspended on the breast by a ribbon of the same 
 material, folded and fastened in the form of a cross. 
 
 The talisman of Jupiter is held to attract to the wearer 
 the benevolence and sympathy of every one. It averts 
 anxieties, favours honourable enterprises, and augments 
 well-being in proportion to social condition. It is a pro¬ 
 tection against unforeseen accidents, and the perils of a 
 violent death when iff is threatened by Saturn in the 
 horoscope of nativity. It also preserves from death by 
 affections of the liver, by inflammation of the lungs, 
 and by that cruel affection of the spinal marrow, which 
 is termed tabes dorsalis in medicine. 
 
 VI. The Talisman of Venus must be formed of a 
 circular plate of purified and well-polished copper. It 
 must be of the ordinary dimensions of a medal, perfectly 
 polished on both its sides. It must bear on the obverse 
 face the letter G inscribed in the alphabet of the Magi, 
 and enclosed in a pentagram. A dove must be engraved 
 on the reverse, in the centre of the six-pointed star, 
 which must be surrounded by the letters which compose 
 the name of the planetary Genius Su uoth. This talis¬ 
 man must be composed on a Friday, during the passage 
 of the moon through the first ten degrees of Taurus or 
 Virgo, and when that luminary is well aspected with 
 Saturn and Venus. Its consecration consists in its ex¬ 
 posure to the smoke of a perfume composed of violets 
 and roses, burnt with olive wood in a new earthen 
 chafing-dish, which must be ground into powder at the 
 
118 
 
 THE OCCULT SCIENCES. 
 
 end of the operation and buried in a solitary spot. The 
 talisman must, finally, be sewn up in a satchel of green 
 or rose-coloured silk, which must be fastened on the 
 breast by a band of the same material, folded and tied 
 in the form of a cross. 
 
 The talisman of Venus is accredited with extraordinary 
 power in cementing the bonds of love and harmony 
 between husbands and wives. It averts from those who 
 wear it the spite and machinations of hatred. It pre¬ 
 serves women from the terrible and fatal diseases which 
 are known as ca ncer . It averts from both men and 
 women all danger of death, to which they may be acci¬ 
 dentally or purposely exposed. It counterbalances the 
 unfortunate presages which may appear in the horoscope 
 of nativity. Its last and most singular quality is its 
 power to change the animosity of air enemy into a love 
 and devotion which will be proof against every tempta¬ 
 tion, and it rests on the sole condition that such a person 
 should be persuaded to partake of a liquid in which the 
 talisman has been dipped. 
 
 VII. The Talisman of Saturn must be composed of 
 a circular plate of refined and purified lead, being of the 
 dimensions of an ordinary medal, elaborately polished. 
 On the obverse side must be engraven with the diamond- 
 pointed tool which is requisite in all these talismanic 
 operations, the image of a sickle enclosed in a pentagram. 
 The reverse side must bear a bull’s head, enclosed in the 
 star of Solomon, and surrounded by the mysterious 
 letters which compose, in the alphabet of the Magi, the 
 name of the planetary Genius Rempha. The person 
 who is intended to wear this talisman must engrave it 
 himself, without witnesses, and without taking any one 
 into his confidence. 
 
 This talisman must be composed on a Saturday when 
 the moon is passing through the first ten degrees of 
 Taurus or Capricorn, and is favourably aspected with 
 Saturn. It must be consecrated by exposure to the 
 smoke of a perfume composed of alum, assa-foetida, cam- 
 monee, and sulphur, which must be burnt with cypress, 
 the wood of the ash tree, and sprays of black helle- 
 
THE COMPOSITION OF TALISMANS. 
 
 119 
 
 bore, in a new earthen chafing-dish, which must be 
 reduced into powder at the end of the performance, and 
 buried in a deserted place. The talisman must, finally, 
 be sewn up in a satchel of black silk and fastened on 
 the breast with a ribbon of the same material, folded and 
 tied in the form of a cross. The talisman of Saturn was 
 affirmed to be a safeguard against death by apoplexy 
 and cancer, decay in the bones, consumption, dropsy, 
 paralysis, and decline ; it was also a preservative against 
 the possibility of being entombed in a trance, against 
 the danger of violent death by secret crime, poison, or 
 ambush. If the head of the army in war-time were to 
 bury the talisman of Saturn in a place which it was 
 feared might fall into the hands of the enemy, the 
 limit assigned by the presence of the talisman could not 
 be overstepped by the opposing host, which would 
 speedily withdraw in discouragement, or in the face of a 
 determined assault. 
 
 The names of the presiding planetary intelligences 
 which are given in the foregoing pages purport to be 
 Egyptian in origin. In the Teraphim, which were the 
 
 ! talismans of mediaeval Kabbalistic rabbis, these names 
 were replaced by Michael, Gabriel, Samael, Raphael, 
 Zachariel, Anael, and Oriphiel. 
 
 Talismanie theories and practice are almost exclusively 
 confined to the operations of White Magic ; but we learn, 
 on the authority of Christian, that the seven celestial 
 talismans had also their infernal complement; there was 
 the white and the black talisman. It was possible for 
 the perverted Magus to infuse into the material of the 
 metals the poison of his vitiated will, and to combine it 
 Avith the diabolical influence of the seven demons Avho 
 corresponded in eternal opposition to the seven planetary 
 angels. To the angel of Saturn was opposed the demon 
 Nabam ; to that of Jupiter, the demon Acham ; to the 
 \angel of Mars, the demon Nambroth; to the Genius of 
 , Venus, the demon Lilith or Naemah; to that of 
 I Mercury, the demon Astaroth or Tharthae ; to the angel 
 I of the Moon, the demon Satan. 
 
 The talisman Avas always an accessory of considerable 
 
120 
 
 THE OCCULT SCIENCES. 
 
 importance, and was invariably an indispensable adjunct, 
 in all classes of evocation, but occasionally in the ancient 
 rituals it figures as the chief condition of the practice. 
 This is especiall}^ the case with the talisman called 
 Almadel, which is described in the earliest work on 
 magic that is known to have been printed in English. 
 By the intervention of this instrument, Solomon, the 
 father of Jewish mysticism—in the sense that from the 
 altitudes of theurgic experiment to the lowest science 
 of the abyss, all kabbalistic arts are gratuitously 
 fathered upon him— is affirmed to have attained his great 
 and sublime wisdom from the chief angels that govern 
 the four altitudes of the world, “ for you must observe,” 
 says this curious ritual, “ that there are in the world four 
 altitudes, which represent the four corners of the world 
 —East, West, North, and South, these being twelve times 
 subdivided, three to every part.” The angels of each of 
 these altitudes have their particular virtues and powers. 
 
 The mysteries of talismanic magic have exercised the 
 erudition of most writers on the practical branches of 
 mysticism. Paracelsus is the prince of authorities; but 
 there is a fund of information in the “ Occult Philo¬ 
 sophy ” of Cornelius Agrippa. “ The Magus,” by 
 Francis Barrett, is an accessible book which summarises 
 the anterior literature. Secrets Merveilleux de la Magie 
 Naturelle et Cabalistique du Petit Albert contains also 
 talismanic secrets. 
 
DIVINATION. 
 
 T HE circle of each of the physical sciences is sur¬ 
 rounded with a fringe of light, easy, and pleasing 
 experiments which in themselves are exceedingly 
 trivial, but are as so many thresholds of the deep things 
 of knowledge, and are to be valued for that which they 
 lead to, and not for what they are. The profund¬ 
 ities of esoteric science have also their light, fantastic 
 borderland where the tyro may amuse himself, and 
 where the vacuous interest of the modern dame de socidti, 
 who describes herself as “ very occult,” finds sufficient 
 nourishment to sustain a shallow and sentimental interest 
 in the mysteries of psychic force. Such are the methods 
 of divination which abound in old books, and in the 
 folk-lore of all European peoples. They are preliminary 
 and trivial experiments with the powers of the interior 
 man ; if the conditions which are indispensable to the 
 manifestation of these powers in any of their phases are 
 fulfilled, they are successful, they excite wonder, and 
 nourish credulity ; if the ignorance and stupidity of the 
 operator, or the inanity of a particular method, should 
 render a result abortive, the entire science is condemned. 
 Yet physics, as much as jrsychology, though each in their 
 own way, depend for success on conditions. The friction 
 of silk and sealing-wax may produce an elementary 
 phenomenon of magnetism, but the friction of cloth and 
 clay will be barren of any such result, and without any 
 blame to magnetics. 
 
 It should be definitely laid down at the beginning that 
 all forms of divination are simply met hods of exercising < 
 the intu itive f aculties; thcy arc calculated to produce! 
 that temporary suspension of the outer senses which is 
 known as the hypnotic condition. In some varieties the 
 phenomena of complete trance are elicited in a suitable 
 
122 
 
 TIIE OCCULT SCIENCES 
 
 subject. On the other hand, the several forms of carto¬ 
 mancy are simply designed to awaken a dormant quality 
 of psychic perception. Those which are exclusively con¬ 
 cerned with the performance of a barren rite, and pro¬ 
 duce no impression on the interior nature, are either 
 worthless impostures, or foolish, superstitious practices. 
 
 Considerable futility is mixed up with divination; it 
 is essentially trivial in character; in itself it can be pro¬ 
 ductive of no valuable results ; the student of discrimina¬ 
 tion and sense will not squander his time and his powers 
 on the little marvels of magic art; he will win entrance 
 into the larger field of achievement. 
 
 The word divination is occasionally used in a broad 
 philosophical sense which places a different complexion 
 upon it. Its significance is extended till it includes the 
 sublime dream of astrology, spiritual visions, and the 
 gift of inspired prophecy. According to the vulgar 
 meaning of the term, to divine is to conjecture what we 
 do not know, says LAvi, but its true significance is 
 ineffable in its sublimi ty. To divine (divinare) is to 
 exercise divinity. To be a divin er in all the force of 
 the term is therefore to be divine, and something still 
 more mysterious. In a popular and elementary work, 
 we have judged it advisable to make use of the word 
 divination in the popular and narrower sense. The 
 art in itself is anterior to any historical period, and is 
 therefore supposed to have descended from primitive 
 tradition. “ That in the first ages of earth,” says the 
 Eev. Henry Thompson, “ some means of communication 
 between God and man, with which we are now un¬ 
 acquainted, existed, appears from the history of Cain 
 and Abel; and the same circumstance instructs us that 
 these means were connected with sacrifice, an extensive 
 source of divination in later ages. After the degeneracy 
 of mankind had banished 'those real tokens of the 
 divine interest with which they had been originally 
 favoured, they no less endeavoured to obtain counsel 
 and information by the same external observances; but, 
 finding them no longer efficient, they invented a multi¬ 
 tude of superstitious ceremonies, which, in the progress of 
 religious corruption, and beneath the influence of idolatry, 
 
DIVINATION. 
 
 123 
 
 became the hydra Divination.” Evolutionists who are 
 also mystics, and mystics who are men of reason, will 
 discountenance definite opinions on the origin of religious 
 beliefs and practices of the pre-historic period. It is 
 sufficient for our purpose to know that divination 
 flourished in Egypt, Chaldea, and Assyria, among the 
 Babylonians and Ethiopians, and that in the most 
 distant regions of the globe we find a striking similarity, 
 descending even to details, among its practised methods. 
 
 Upwards of one hundred recorded forms of divination 
 are known to the magic of the West. Those which are 
 in use in the East, and among barbarous nations, are pro¬ 
 bably innumerable. In selecting the following varieties 
 for the information and use of the student, it is just 
 to observe that they are gleaned from several sources, 
 from Latin, French, and English writers, and are re¬ 
 produced with but slight adaptation in the words of the 
 originals. 
 
 JEromancy. 
 
 This is the art which, sometimes under an alternative 
 appellation, Meteoromancy, is concerned with the pre¬ 
 diction _of_things to come by the observation of atmos¬ 
 pheric variations and the different phenomena of the 
 air, particularly those of thunder, lightning, and fiery 
 meteors. It is by virtue of this divination that the 
 apparition of a comet has been supposed to portend the 
 death of a great man. In his vast work upon magic, 
 Francois de la Torre-Blanca, w ho follows Psel lua, 
 affirms that the veritable aeromantic art is the prediction 
 of the future by the evocation of spectres in the air, or 
 the pictorial representation of things to come, by the 
 aid of demons, in a cloud, as in a magic lantern. On 
 this supposition it would be simply a branch of 
 ceremonial magic; on the other, it may be supposed 
 that the observation of tremendous atmospheric pheno¬ 
 mena, of sunset pageantries, auroral lights, of peaceful 
 midnight splendours, of stars and storms and lightning, 
 the merely prolonged contemplation of “ the magical, 
 measureless distance,” would profoundly excite the 
 imaginations of sensitive persons, and transform the 
 
124 
 
 TI1K OCCULT SCIENCES. 
 
 dome of the empyrean into a veritable “ glass of vision.” 
 “It is the same with star-groups as with points in geo- 
 mancy, " says Eliphas Levi, “and with the card-medleys 
 of modern fortune-telling. They are all pretexts for self- 
 magnetization, and mere instruments to fix and deter¬ 
 mine natural intuition. The imagination is exalted by 
 a long contemplation of the sky, and then the stars 
 respond to our thoughts accordingly as the soul is dis¬ 
 turbed or serene, the stars scintillate with menaces, or 
 sparkle with hope. Heaven is thus the mirror of the 
 human soul, and when we think that we are reading the 
 stars, it is in ourselves we read.” 
 
 Alectromancy. 
 
 From the standpoint of magical folk-lore, the cock 
 is a bird of much interest and many virtues. It is 
 endowed with the remarkable power of putting to flight 
 the infernal hosts, and as according to Peter Delancre 
 in his Tableau de Vinconstance des Demons, the devil, who 
 is the lion of hell, will vanish the moment that he hears 
 the voice of this dom estic fowl, it is popularly su pposed 
 that- tdm—naturaLJiQn . w ho is the king of beasts, can be 
 subdued and put to flight thereby. The entire fantas- 
 magoria of the Black Sabbath disapp ears when the cock 
 cro ws, and to prevent him from soundingTiis' clarion 
 during the night-hours, and routing the whole assembly, 
 the sorcerer, instructed by the devil, anointed his head 
 with olive oil, and twined a collar of vine leaves about 
 his neck. But while his voice was i nimical to the mid¬ 
 night mysteries of the wizard world, his flesh was 
 supposed to be possessed of valuable virtues in sorcery, 
 and, in particular, an ancient and venerable method of 
 div inatio n was practised by the instrumentality of this 
 bird of the gods and of /Esculapius. The modus operandi 
 is as follows. A circle must be traced on the ground 
 in a spot which shall be free from observation, and it 
 must be divided into twenty-four equal spaces, which shall 
 be inscribed with the letters of the alphabet, rejecting J 
 and U, which are usually represented in ancient writings 
 by their correspondents, I and V. A grain of wheat 
 
DIVINATION. 
 
 125 
 
 or barley must be placed over every letter, beginning 
 with A, and during this operation the depositor must 
 repeat the verse “ Ecce enim veritatem tuam,” &c. The 
 most favourable time for the divinatory performance is 
 when the sun or moon is in Aries or Leo. Set in the 
 centre of the circle the cock, who is the chief agent in 
 the occult rite. The bird should be wholly white, and, 
 according to some authorities, he should be deprived of 
 his claws, which he should, moreover, be forced to 
 swallow, together with a little scroll of lambskin parch¬ 
 ment, inscribed with Hebrew characters. Then the 
 diviner, while his grasp is still upon the cock, should 
 repeat, “ 0 Deus Creator omnium, qui firmamentum pulchri- 
 tudine stellarum formasli, constituens eas in signa et tempora, 
 infunde. virtutem tuam operibus nostris, ut per opus in eis 
 consequamur effectum.” Subsequently, in the act of plac¬ 
 ing the bird within the circle, he must repeat these two 
 verses from the Psalms, “ Domine dilexi decorem dom&s 
 tuae et locum habitationis tuae. Domine Deus virtuturn, 
 converte nos, ostcnde faciem. suam, et salvi erimus.” All that 
 remains for the operator, after these preliminaries, is to 
 note very carefully from what letters the bird picks up 
 the grains, which should be invariably replaced by others 
 till his meal is over. From the assemblage of letters 
 thus obtained, the ingenuity of the anagrammatist can 
 generally extract an oracle which will give information 
 on the desired subject. It will be seen that this form of 
 divination is wholly fortuitous; instead of appealing to 
 the interior faculties of a clairvoyant subject, it makes 
 use of an indiscriminating instrument, and, as such, the 
 entire rite is a rank and unmixed superstition. 
 
 Aleuromancy. 
 
 This divinatory method was practised by depositing 
 small strips--of writing, rolled into balls, in a heap of 
 flour. The whole was well mixed, and the inquirers, 
 who should be several in number, received each an equal 
 share. Subsequently each of them unrolled the strips 
 that had fallen to his lot, and extracted from the assem¬ 
 blage of words and phrases the information of which he 
 
126 
 
 THE OCCULT SCIENCES. 
 
 was in search. Diviners have foreborne to inform us 
 what should be written on the scrolls, and the method, 
 on the whole, is worthless, and less curious, than that 
 which is concerned with the cock. 
 
 Alphitomancy. 
 
 This form of divination is sometimes considered of 
 importance and is accredited with great antiquity, but it 
 is superstitious and worthless from the transcendental 
 standpoint. When several persons were accused or sus¬ 
 pected of a certain crime, and when it was desired to 
 discover the true culprit, each of them was forced to 
 swallow a morseJjjjLhar-d bread. Those who could do 
 so without difficulty were dismissed without a stain upon 
 their character. Those who were nearly choked in the act 
 were held to be guilty. When the test could be success¬ 
 fully passed by all, it may be concluded that the esoteric 
 detectives went further afield for the criminal. The 
 pellet of bread was denominated the corsned, or morsel 
 of execration, and it has originated the common vindica¬ 
 tion, “If I deceive you, may my next mouthful of food 
 choke me.” The practical method was as follows :—Pure 
 barley flour, unmixed with leaven, was kneaded with 
 salt and milk, baked in the ashes in a covering of greasy 
 paper, and finally rubbed over with vervain leaves. The 
 composition became exceedingly hard, and as incipient 
 strangulation in swallowing an unmasticated lump could 
 only be averted by a miracle, many guilty persons were 
 naturally discovered by its means. In the neighbour¬ 
 hood of Lavinium, there is said to have been a sacred 
 wood where a variety of this idiotic p rocess was practised 
 as a test of virginity. A dragon, otherwise a serpent, 
 was kept in captivity by the priests of the place, and, 
 on certain occasions, young females were commissioned 
 to feed him. Their eyes were bandaged, they were led 
 into the grotto, bearing cakes of honey and barley flour, 
 and those whose contributions were refused, by the dis¬ 
 criminating reptile, were supposed to have contracted 
 dishonour. 
 
DIVINATION. 
 
 127 
 
 Amniomancy. 
 
 Divination was practised by the Greeks with the caul 
 of a new-born child. The superstition was exceedingly 
 simple and excessively silly, being simply an inspection 
 of the colour which the membrane chanced to exhibit. 
 A fortunate future was predicted for the possessor of a 
 ruddy-tinted caul, and sinister omens were drawn from 
 the presence of a livid hue. 
 
 Anthropomancy. 
 
 From gross superstition divination occasionally passed 
 to foul and revolting practices. Auguries were drawn 
 from the examination of the entrails of disembowelled 
 men and women; under the name of anthropomancy 
 this rite is one of considerable antiquity. It is men¬ 
 tioned in Herodotus, who informs us that Menelaus, 
 when detained in Egypt by contrary winds, sacrificed the 
 native children to his barbarous curiosity, and sought in¬ 
 formation on his destiny from the signs in their stomachs. 
 The nature of the signs, and the manner of their inter¬ 
 pretation, have, fortunately, not been recorded. Similar 
 but unaccredited stories are narrated of Juli an, the 
 -apostate, who, in his necromantic operations and noc¬ 
 turnal sacrifices, is said to have immolated many children 
 in order to consult their intestines. When in his last 
 expedition, he tarried at Carra, in Mesopotamia, he is 
 affirmed to have retired, with some accomplices, into the 
 Temple of the Moon, and, when their impious occupa¬ 
 tions were over, they left it locked and sealed with a 
 guard round about it to keep away all comers till their 
 return. Julian died, however, in the war, and when the 
 temple was opened, in the reign of the Emperor Jovien, 
 a woman was found hanging by her hair, her hands out¬ 
 stretched, her stomach cut open, and the liver torn out. 
 But the memory of the Emperor Julian has been calum¬ 
 niated by partisans, and the reports of his enemies 
 should be received with uncommon caution. 
 
128 
 
 THE OCCULT SCIENCES. 
 
 Arithmomancy. 
 
 The mystical properties of numbers were developed 
 by Pythagoras and Plato, and the science of esoteric 
 mathematics passed fronTthe Greeks to the Kabbalists, 
 who transmitted it to the western mystics, Louis Claude 
 de St Martin being one of the last and most distinguished 
 of its initiates. The powers, and virtues, and mysteries, 
 which were attributed by the ancients to numbers are 
 similar to those which have been already described as 
 the properties of the occult alphabet of the Hebrews. “ In 
 estimating these doctrines,” says Elihu Rich, “it must be 
 remembered that all movement, proportion, time, and, 
 in a word, all idea of quantity and harmony, may be re¬ 
 presented by numbers: hence, whatever may be attri¬ 
 buted to the latter, may also be expressed by numbers, 
 as the signs of occult virtues and laws. It is known to 
 philosophers that the movements of nature are rhyth¬ 
 mical ; physicians have observed this in the periodicity 
 of diseases; and the appointment of the seventh day as 
 a Sabbath, has added a religious obligation to this law of 
 nature. The three, the ten, and the twelve are also 
 numbers of well-known import, and one is the most 
 divine of all, as expressing the unity of God, and the 
 comprehension of all things in perfect harmony. The 
 use of numbers in divination has assumed many curious 
 forms. It may suffice to mention here the Gematria, or 
 first division of the Cabbala, which teaches how to cast 
 up the letters of particular words as numerals, and to 
 form conclusions from the proportion between the sum of 
 one text and the sum of another. This method converts 
 the Bible into a book written solely by num bers, and 
 some curious results are obtained, probably as near 
 the truth as the rabbinical astrology. Some curious pro¬ 
 perties of perfect, amicable, and other numbers have 
 been elucidated by the English Platonist, Thomas 
 Taylor, in his * Theoretic Arithmetic.’ The most valu¬ 
 able remains of antiquity connected with this subject 
 are contained in the ‘Chaldean Oracles of^Zoroaster.’” 
 
 In was the custom of the Greeks to examine the 
 number and value of the letters in the names of two 
 
DIVINATION. 
 
 129 
 
 combatants, and the predominant number, it was held, 
 would be victorious in conflict. By virtue of this science 
 certain diviners predicted that Hector would be over¬ 
 come by Achilles. The Chaldeans divided their alphabet 
 into three parts, which they attributed to the seven 
 planets, and extracted their omens accordingly. It is 
 evident that such calculations must produce totally 
 opposite results in different languages, and unless nation¬ 
 ality enters as a determining element into destiny, it is 
 difficult to look upon these numerical arts as anything 
 but ingenious curiosities. 
 
 Astragalomancy 
 
 This was a form of divination with a pair of ordinary 
 d ice, which might be cast together or singly. If it be de¬ 
 sired to obtain information on any subject by this method, 
 including the mysteries of the future, the question must 
 be written upon paper which had been passed through the 
 smoke of a fire of juniper wood. The writing must be 
 placed face downward on the table, and the dice must then 
 be thrown. The result of each cast must be converted 
 into its literal equivalent, and carefully noted. If both 
 the dice are used, the process must be continued till the 
 numbers from 2 to 12 have been all obtained, when the 
 intuition of the operator must be concentrated on the as¬ 
 semblage of letters. 1 f the order in which they are evolved 
 should result in an intelligible message, he will have cause 
 to be gratified. If no sense can be extracted he must seek 
 in another rite for the required revelation. The alpha¬ 
 betical equivalent of the numbers has been thus given:- 
 
 I = A; 2 = E ; 3 = IorY; 4 = 0; 5 = U; 6 = B; 7 = C, 
 K, or Q ; 8 = 1) or T ; 9 = F, S, X, or Z ; 10 = G or J ; 
 
 II = L, M, or N ; 12 = R. As most of the numbers may 
 signify any of three letters, the calculation will be some¬ 
 what embarrassing. The letter H is omitted as it is as 
 unnecessary to successful divination as to the speech of the 
 cockney. The laws of destiny are independent of those 
 of orthography, says one sententious writer. Whatever 
 may be thought of the mystic notary art, it is unlikely 
 that common numerical divination, more especially when 
 
 l 
 
130 
 
 THE OCCULT SCIENCES. 
 
 restricted to the spots on the cubes of the gambler, will 
 provide the student with any reliable result. 
 
 Axinomancy. 
 
 This method was employed for the discovery of hidden 
 treasures and the detection of criminals. In the first 
 case the method is of a singularly fatuous kind. A round 
 agate must be carefully balanced on the edge of a red-hot 
 hatchet. If the balance be preserved for a certain time 
 there is no treasure in the neighbourhood. If it fall, 
 remark the direction in which the ball will roll, and per¬ 
 form the operation in all three times. If the direction 
 taken by the agate be the same in each case, it will not 
 be vain to dig ; should it vary, it will be well to conduct 
 your experiments in another place. The second method 
 would be discreditable to the intelligence of the Sandwich 
 Islanders. To detect a thief or other criminal the blade 
 of the hatchet must be buried perpendicularly in the 
 earth, with the handle protruding in a perpendicular 
 position. The rest of the performance consists in a 
 circular dance around the hatchet till the soil is torn up, 
 and the hatchet falls flat on the ground. The direction 
 assumed by the handle will indicate that quarter of the 
 physical cosmos in which search should be made for the 
 criminal. It will be well for the operator to remember 
 that he has before him the magical, measureless distance ; 
 that he has eternity, if need be, for the quest, and that 
 as Macdonald, the poet, remarks, “There is plenty of 
 room for meeting in the universe.” 
 
 Belomancy. 
 
 Under this name, divination with arrows was long 
 practised in ancient military expeditions. A number of 
 darts were selected, favourable and unfavourable answers 
 to the given question were written indiscriminately upon 
 them ; they were then shuffled after the manner of cards, 
 and one of them drawn at random. The reply which 
 chance thus provided was considered the voice of destiny 
 and the will of the gods. The operation is supposed to 
 
DIVINATION. 
 
 131 
 
 have been practised so far back as the time of the 
 Chaldeans. It is a point to be noticed that the more 
 ancient the method, the more gross is the superstition 
 which it involves, a fact that may be commended to the 
 consideration of some over-zealous believers in the wis¬ 
 dom of the far past. There was another method of 
 Belomantic divination, which consisted in casting certain 
 arrows into the air, and the course of the inquirer, 
 whether an individual or an armed host, was directed 
 by the inclination of the weapons. 
 
 Bibliomancy. 
 
 Occasionally the forms of divination exceeded the 
 bounds of superstition, and passed into the region of 
 frantic madness. There was a short way with sorcerers 
 which was probably the most potent discoverer of witch¬ 
 craft which any ingenuity could devise. A large Bible was 
 deposited on one side of a pair of weighing scales. The 
 person suspected of magical practices was set on the 
 opposite side. If he outweighed the Bible he was 
 innocent; in the other case, he was held guilty. 
 In the days of this mystical weighing and measuring, 
 the scales may be truly said to have fallen from the 
 eyes of a bewizarded generation, and to have revealed 
 “ sorcery and enchantment everywhere.” 
 
 Bibliomancy, however, included a more harmless prac¬ 
 tice, and one of an exceedingly simple character. This 
 was the opening of the Bible with a golden pin, and 
 drawing an omen from the first passage which pre¬ 
 sented itself. Books like the Scriptures, the “ Follow- 
 ingof Christ,” and similar works, abound in suggestive and 
 pertinent passages which all men may apply to them¬ 
 selves, and the method was consequently much in 
 vogue, St Augustine denounces the practice in tem¬ 
 poral affairs, but declares that he had recourse to it in 
 all cases of spiritual difficulty. The appeal to chance is, 
 however, essentially superstitious. 
 
132 
 
 THE OCCULT SCIENCES. 
 
 Capnomancy. 
 
 This was a method of divination by smoke, and 
 frequently, it may be judged, must have endecTin that 
 whence it first originated. The concentration of an 
 impressionable mind upon fantastic wreaths of vapour 
 might, however, produce a hypnotic condition as success¬ 
 fully as another method. The shapes which imagination 
 gave to the ascending fumes were interpreted in an 
 oracular manner, and omens were drawn from the 
 direction in which they passed off, the latter being 
 wholly superstitious. Two methods were followed. In 
 the one, seeds of jasmin, or poppy, were cast on burning 
 coals, and the form of the fumes examined; in the 
 other, the smoke was inhaled by the operator, and was 
 supposed to impart a prophetic gift. A powerful effect 
 would undoubtedly be produced by the smoke of strong 
 narcotics, but the visions which originate in poppy heads 
 afe not to be counted among the infallibilities of 
 magian art. 
 
 Ceroscopy. 
 
 Divination with wax has long been replaced by 
 divination in tea leaves and coffee grouts, but it has the 
 advantage of superior antiquity over these methods, and 
 is further removed from the commonplace. Wax of 
 the purest quality was melted in a brazen vase and 
 stirred into a liquid of uniform consistence. It was then 
 poured into another vase filled with cold water, but 
 slowly, and in such a manner that it congealed in tiny 
 discs upon the aqueous surface. A variety of figures 
 were thus presented to the eye of the seer, and inter¬ 
 preted according to the impulse of his intuitive powers. 
 This is an exceedingly harmless practice, which might 
 be productive of clairvoyant results in a suitable 
 subject. 
 
 Cleidomancy. 
 
 The key which shuts and opens is a favourite symbol 
 with all mystics, and is founded on a natural analogy, 
 which has a quality that is rare in analogies, being 
 perfect in its own way. The suggestiveness of the 
 symbol reacted on the material instrument, and divina- 
 
DIVINATION. 
 
 133 
 
 tion by means of a key was long practised after various 
 manners. Each method, it is said, should be practised 
 when the sun or moon is in Virgo. One is for the dis¬ 
 covery of the name of a suspected person, or in any case 
 where a name is required. The latter should be written 
 on a key, the key should be tied to a Bible, and both 
 should be suspended from the ring finger of a young 
 virgin, who must repeat in an undertone the words, 
 “ Exurge Domine, adjuva nos et redime nos propter nomen 
 sanctum tuum.” The operator meanwhile must repeat 
 the supposed or suspected name with a few sentences 
 of appropriate prayer. If any oscillation of a marked 
 character is visible in the book and key, it may be con¬ 
 cluded that the name has been correctly divined, and 
 proceedings may be taken accordingly. On the other 
 hand, if they remain stationary, it is certain that the 
 inquiry has been pursued upon a wrong track. Occa¬ 
 sionally more elaborate forms of prayer are used, such 
 as litanies and the seven penitential psalms, when the 
 guilty person was accustomed to develop a miraculous 
 impression of the mystic key upon his body ; he was 
 also liable to be deprived of one of his eyes, a possibility 
 which gave rise to the proverb, “ Ex oculo quogue excusso 
 hodie fur cognoscitur.” The second method was a solemn 
 superposing of the key upon a certain page of a book. 
 When the Bible wasfusecT for this purpose, it was opened 
 jat the fiftieth Psalm.* The volume was then closed with 
 the key inside, and tightly secured with a cord, which 
 was, if possible, a woman’s garter, but in such a manner 
 that the ring of the key protruded. The book was then 
 suspended from a nail in the wall, or from the finger of the 
 inquirer, when it was positively certain that it would 
 perform as complete a revolution, as the nature of the 
 case would permit, at the name of the person who had 
 committed that deed which was the subject of occult in¬ 
 vestigation. By a third, but less common method, two 
 persons suspended the volume between them, holding 
 the ring of the key by their two forefingers. 
 
 Cleidomancy is said to be still performed in Russia 
 
 * Even at the present day, divination with the Bible is said to 
 be in general use among the uneducated classes of the dissenting 
 persuasion. 
 
134 
 
 THE OCCULT SCIENCES. 
 
 for the discovery of hidden treasures, the index finger of 
 the right hand being placed in the ring of the key, and 
 the names of likely places are repeated over it in turn. 
 
 A variety of these entertaining but fatuous practices 
 Avas divination by means of a sieve')suspended from a 
 thread, or by shears Avhich wereKung from the finger. 
 The choice of instruments might be varied indefinitely, 
 and the use of a consecrated pulley Avould be probably a 
 useful improvement, Avhich may be commended to the 
 modern magician. If divinatory rites, hoAvever super¬ 
 stitious and grotesque, are possessed of the potency 
 ascribed to them in the remote ages of faith, Ave 
 may confidently look forAvard to the time AA r hen they 
 AAnli be utilised in our Courts of Justice, Avhen the 
 godless skill of the common detective shall have perished 
 Avith the reign of reason, and the unbounded resources 
 of magic Avill enable an illuminated humanity to prove 
 and disprove anything. Then may the enemies of the 
 initiates look fonvard to an eAdl time. Sacred and 
 beautiful science of the Magi, last Avord to humanity, 
 first and final revelation, harmony of the Avhole uni¬ 
 verse, universal synthesis, science of Barrett and of 
 Solomon, 
 
 “ Dies venit dies tua, 
 
 In qua refiorent omnia ! ” 
 
 Dactylomancy. 
 
 Who is not aAvare of the virtues of the.p'ing in magic 1 
 Equally poAverful for binding and loosing, it is more im¬ 
 portant than the ring in expousals. Of a truth, says 
 Chispa, there is more in marriage than the Avedding 
 ring, but there is nothing that is greater, Avorthier, or 
 more Avondrous, than is the great, Avorthy, Avondrous, and 
 altogether mystical ring of the occult art. The ring of 
 Fastrada, the ring of Gyges, the ring of Solomon, they are 
 better than the bells of Fairyland, better than the cap of 
 Fortunatus. The chain of Mesmer Avas a magnetic ring; 
 the seance circle is a living, palpitating, universal ring of 
 humanity; the magic circle is truly a ring also. Ye 
 Avho Avould unearth treasures, secure the magic ring! 
 
DIVINATION. 
 
 135 
 
 Ye who would be adepts of the “divine science,” learn 
 its many-sided mysteries! Ye who would fascinate 
 woman, wear it invisibly on your persons, and invisibly 
 shall you enter into the penetralia of woman’s affec¬ 
 tion, and be sure she will then entertain you as an un¬ 
 seen god ! Ye who would divine truly, divine only by 
 the ring ! Compose it under a benign constellation, 
 enchase it with mystic characters, suspend it by a thread 
 or a hair over a tumbler, and it will oscillate with the 
 celerity of a pendulum, and once for YKS and twice for 
 NO, just as you choose to determine, it will respond to 
 your questions with delicious, musical vibrations awakened 
 in the sides of the glass. Inscribe on the edge of a circu¬ 
 lar table the symbols of the alphabet, and the intelligent 
 instrument, passing over certain letters, will compose 
 you a definite answer, and reveal you the mysteries you 
 are in search of, with the precision of the spirit-rapper’s 
 table. It is well to perform the operation with religious 
 observances ; the diviner should be clothed in white 
 linen, his head shaven; he should bear in his hand a 
 branch of vervain, a beneficent plant provided by Nature 
 to drive away evil spirits; and the ring should be con¬ 
 secrated solemnly with adjurations and vows. The 
 power is indefinitely increased by the due constellation 
 of the rings under the influence of the planetary genii. 
 The ring of Saturn should be of lead, enchased with 
 onyx or garnet, which should be engraved with a stone 
 writhen about by a serpent. The ring of Jupiter should 
 be of brass, enchased with a topaz, sapphire, or amethyst, 
 engraven with the image of an eagle holding a pentagram 
 in his beak. The ring of Mars should be of iron, en¬ 
 chased with ruby, red jasper, or hematite, engraven with 
 the symbol of a serpent devouring the point of a sword. 
 The ring of the Sun should be of gold, enchased with 
 hyacinthus or chrysolite, engraven with a crowned and 
 lion-headed serpent. The ring of Venus should be of 
 copper, enchased with an emerald, engraven with the 
 Indian lingam. The ring of Mercury should be com¬ 
 posed of an alloy of brass, lead, and fixed quicksilver, 
 enchased with cornelian or alectorine, engraved with 
 the symbol of the caducous, which is a sceptre interlaced 
 
136 
 
 THE OCCULT SCIENCES. 
 
 by two serpents. The ring of the Moon should be of 
 silver, enchased with crystal or moonstone, and engraven 
 with the image of a sphere intersected by two crescents. 
 
 The use of constellated rings involves a more elaborate 
 ceremonial. The day and time of constellation regulates 
 the use of the rings. Should it take place on a Tuesday 
 that of Mars should be selected, and the inquiry con¬ 
 ducted during the first, eighth, fifteenth, or twenty-second 
 hours, which are consecrated to the Genius of that planet. 
 The circular table already mentioned, must be engraven 
 with the signs of the Zodiac, and of the seven planets. 
 A number of discs of the metal proper to the period, and 
 having the symbols of three alphabets, should be cast 
 indiscriminately on the table, a prayer should be ad¬ 
 dressed to the Genius, the ring should be suspended by 
 a thread above the table, and the priest, or the pythoness, 
 should set fire to the thread with a torch consecrated to 
 Hecate, the goddess of enchantment. The ring will then 
 fall upon the table, and the letters over which it rolls, 
 and those by which it pauses, must be carefully noted. 
 This operation should be repeated seven times, and then 
 the intuition of the diviner must collect the sense of the 
 oracles from the assemblage of letters contained. Now, 
 the faculty of intuition, which is possessed to an extra 
 ordinary degree by persons of certain temperaments, can 
 be, doubtless, as successfully exercised on a fortuitous 
 heap of letters as on the grouts of coffee, and herein is 
 the extent of the value which inheres in divination with 
 rings. 
 
 Gastromancy. 
 
 This is a method of divination which induces clair¬ 
 voyance in suitable subjects, and might lead--to-very 
 interesting results. Several circular glass vessels filled 
 with clear water are pl aced bet ween a numbeFof lighted 
 candles. The intelligences^of the spiritual world are 
 invoked in an undertone, and a virgin boy or girl is then 
 introduced, and is directed to concentrate their gaze on 
 the surface of the vessels, when the answer of the oracle be¬ 
 comes visible to the magnetised faculties in fantastic figures 
 produced by refraction of the light within the vessels. 
 
DIVINATION. 
 
 137 
 
 There is another gastromantic method, which is more 
 in correspondence with the significance that belongs to 
 the term—divination from the belly, which was either 
 the exercise of ventriloquism or the result of some form 
 of possession. 
 
 Hydromancy. 
 
 The art of divination by water is simply a branch of 
 clairvoyance, which has been successfully practised in all 
 ages and nations, though, as the demonologist Delrio 
 truly remarks, nulla fcucundior imposturis. Several varie¬ 
 ties are distinguished by authorities on this interesting 
 subject:— 
 
 1. When at the conclusion of invocations and other 
 magical ceremonies, the names of persons or other in¬ 
 formation required are seen written upside down in the 
 water. 2. When a ring is suspended by a thread above 
 a glass of water, and when vision begins after the sides 
 of the vessel have been smote a certain number of times 
 during the course of oscillation. 3. AVhen three small 
 pebbles are successively, and at short intervals, cast 
 into clear and tranquil water, and when the circles 
 which form on the surface, and the intersections which 
 they happen to make, are interpreted as omens. 4. AVhen 
 the innumerable movements and agitations of the waves 
 of the sea are attentively examined and clairvoyant con¬ 
 clusions are drawn. 5. AA r hen an interpretation is placed 
 upon the colour of water, and upon the figures which 
 are seen therein. The traditions of the ancients invested 
 certain streams and springs with special qualifications 
 for this form of hydromancy. 7. AA r hen water was poured 
 into a glass or crystal basin and a little oil added which' 
 was supposed to increase the visionary power of the 
 seer. 8. AVhen the twists and turns, together with the 
 noises, made by rivers and torrents when they plunged 
 into gulfs or seethed in Avhirlpools, were interpreted 
 as fatidic utterances. This method was much in vogue 
 among the primitive germanic peoples. There are also 
 some minor species of hydromantic divination of a 
 more distinctly superstitious character. One which is 
 native to Italy was used for tho discovery of thefts. 
 
13S 
 
 THE OCCULT SCIENCES. 
 
 The names of suspected persons were written upon 
 pebbles and cast into water. That of the guilty person 
 remained ineffaceable. Another device consisted in idling 
 a glass or cup with water and pronouncing mystic words 
 above it. On certain occasions the water was supposed to 
 bubble and pour over the brim, but under what circum¬ 
 stances we are unable to state. Lastly, the ancient Ger¬ 
 mans are supposed to have made use of a barbarous 
 and stupid perversion of hydromantic art. When they 
 doubted the fidelity of their wives and desired to ascertain 
 if a new-born child were lawfully or otherwise begotten, 
 they cast it into water. If the infant floated, the mother 
 was held to be stainless, if it sank, the child was accounted 
 illegitimate. 
 
 “ Hydromancy,” says Elihu Rich, “ is, in principle, 
 the same thing as divination by the crystal or mirror, 
 and in ancient times a natural basin of Lock kept con¬ 
 stantly full by a running stream, was a favourite medium. 
 The double meaning of the word reflection ought here to 
 be considered, and how, gazing down into clear water, 
 the mind is disposed to self-retirement and to contempla¬ 
 tion, deeply tinctured with melancholy. Rocky pools 
 and gloomy lakes figure in all stories of witchcraft— 
 witness the Craic-pol-nain in the Highland woods of 
 Laynchork; the Devil’s Glen in the county of Wicklow, 
 Ireland; the Swedish Blokula; the witch mountains of 
 Italy ; and the Babiagora, between Hungary and Poland. 
 Similar resorts in the glens of Germany were marked, 
 as Tacitus mentions, by salt springs ; for this again there 
 was an additional good reason, which would carry us far 
 from the present subject to explain. 
 
 ‘ “ It was really only another form of divination by the 
 
 gloomy water pool that attracted so much public atten¬ 
 tion, . . . when Mr Lane, in his work on ‘Modern 
 Egypt,’ testified to its success as practised in Egypt and 
 Hindostan. That gentleman having resolved to witness 
 the performance of this species of sorcery, the magician 
 commenced his operations by writing forms of invocation 
 to his familiar spirits on six slips of paper; a chafing- 
 dish with some live charcoal in it was then procured, and 
 a boy summoned who had not yet reached the age of 
 
DIVINATION. 
 
 139 
 
 puberty. Mr Lane inquired who were the persons that 
 could see in the fluid mirror, and was told that they 
 were a boy not arrived at puberty, a virgin, a black 
 female slave, and a pregnant woman. To prevent any 
 collusion between the sorcerer and the boy, Mr Lane 
 sent his servant to take the first boy he met. When all 
 was prepared, the sorcerer threw some incense and one 
 of the strips of paper into the chafing-dish ; he then took 
 hold of the boy’s right hand, and drew a square with 
 some mystical marks on the palm; in the centre of the 
 square he poured a little ink, which formed the magic 
 mirror, and desired the boy to look steadily into it with¬ 
 out raising his head. In this mirror the boy declared 
 that he saw, successively, a man sweeping, seven men 
 with flags, an army pitching its tents, and the various 
 officers of state attending on the Sultan.” The rest must 
 be told by Mr Lane himself. “ The sorcerer now ad¬ 
 dressed himself to me, and asked me if I wished the boy 
 to see any person who was absent or dead. I named 
 Lord Nelson, of whom the boy had evidently never 
 heard; for it was with much difficulty that he pro¬ 
 nounced the name after several trials. The magician 
 desired the boy to say to the Sultan, * My master salutes 
 thee, and desires thee to bring Lord Nelson ; bring him 
 before my eyes that I may see him speedily.’ The boy 
 then said so, and almost immediately added, ‘ A mes¬ 
 senger has gone and brought back a man dressed in a 
 black (or rather, a dark blue) suit of European clothes; 
 the man has lost his left arm.’ He then paused for a 
 moment or two, and looking more intently and closely 
 into the ink, said : ‘ No, he has not lost his left arm, but 
 it is placed to his breast.’ This correction made his 
 distinction more striking than it had been without it; 
 since Lord Nelson generally had his empty sleeve 
 attached to the breast of his coat; but it was the right 
 arm that he had lost. Without saying that I suspected 
 the boy had made a mistake, I asked the magician 
 whether the objects appeared in the ink as if actually 
 before the eyes, or as if in a glass, which makes the right 
 appear left. He answered that they appeared as in a 
 mirror. This rendered the boy’s description faultless. 
 
140 
 
 THE OCCULT SCIENCES. 
 
 Though completely puzzled, I was somewhat disappointed 
 with the magician’s performances, for they fell short of 
 what he had accomplished, in many instances, in presence 
 of certain of my friends and countrymen. On one of 
 these occasions, an Englishman present ridiculed the per¬ 
 formance, and said that nothing would satisfy him but a 
 correct description of the appearance of his own father, 
 of whom he was sure no one of the company had any 
 knowledge. The boy, accordingly, having called by 
 name for the person alluded to, described a man in a 
 Frank dress, with his hand placed on his head, wearing 
 spectacles, and with one foot on the ground and the 
 other raised behind him, as if he were stepping down 
 from a seat. The description was exactly true in every 
 respect; the peculiar position of the hand was occasioned 
 by an almost constant headache, and that of the foot, or 
 leg, by a stiff knee, caused by a fall from a horse in 
 hunting. On another occasion, Shakespeare was de¬ 
 scribed with the most minute exactness, both as to 
 person and dress; and I might add several other cases 
 in which the same magician has excited astonishment 
 in the sober minds of several Englishmen of my 
 acquaintance.” 
 
 “ It may be worth adding,” says Elihu Rich, “ that in 
 a case of hydromancy known to the writer, the boy 
 could see better without the medium than with it, 
 though he could also see reflected images in a vessel of 
 water. This fact may be admitted to prove that such 
 images are reflected to the eye of the seer from his own 
 mind and brain ; how the brain becomes thus enchanted, 
 or the eye disposed for vision, is another question; cer¬ 
 tainly there is no proof that the recollected image in the 
 mind of the inquirer is transferred to the seer, evidence 
 can be shown to the contrary.” 
 
 Lithomancy. 
 
 Few particulars are forthcoming concerning the 
 method of divination by stones. It was performed by 
 striking a number offpebbles together, and concluding 
 from the nature of the sound emitted the will of the 
 
DIVINATION. 
 
 141 
 
 supreme gods. The interrogation of a magnet which 
 had been washed in spring water was supposed to evoke 
 from that substance an intelligible response in the feeble 
 tones of a small child. The amethyst is also possessed of 
 lythomantic properties ; the events in the womb of the 
 future are supposed to be laid bare in dreams to those 
 who are in the habit of wearing this stone upon their 
 persons. A mystic variety of the ophite stone is men¬ 
 tioned in the so-called Orphic hymns under the name of 
 “ the true and vocal sideritis.” Its appearance is rough 
 and hard, it is heavy and of a black colour, and it is all 
 writhened with wrinkled veins. It was given by Apollo 
 to Helenus, who, for the space of ten days, abstained 
 from the nuptial couch, from the bath, and from 
 animal food. “ Then washing this intelligent stone 
 in a living fountain, he cherished it as a babe in 
 soft clothing; and having propitiated it as a god, he 
 at length gave it breath by his hymn of mighty virtue. 
 Having lighted lamps in his own purified house, he 
 fondled the divine stone in his hands, bearing it about 
 as a mother bears her infant; and you, says the oracu¬ 
 lar writer, if you would hear the voices of the gods, in 
 like manner, provoke a similar miracle, for when you 
 have sedulously wiped and dandled the stone in your 
 arms, on a sudden it will utter the cry of a new-born 
 child seeking milk from the breast of its nurse. Beware, 
 however, of fear, for if you drop the stone upon the 
 ground, you will raise the anger of the immortals. Ask 
 boldly of things future, and it will reply. Place it near 
 your eyes when it has been washed, look steadily at it, 
 and you will perceive it divinely breathing. Thus it 
 was that Helenus, confiding in this fearful stone, learned 
 that his country would be overthrown by the Atridae.” 
 
 The possession of a similar treasure is ascribed to a 
 physician, named Eusebius, who obtained it by an im¬ 
 pressive intervention of celestial phenomena. “ One 
 night, actuated by an unaccountable impulse, be wan¬ 
 dered out from the city Emesa to the summit of a 
 mountain dignified by a temple of Minerva. There, as 
 he sate down fatigued by his walk, he saw a globe of fire 
 falling from the sky and a lion standing by it. The 
 
142 
 
 THE OCCTLT SCIENCES. 
 
 lion disappeared, the fire was extinguished, and Eusebius 
 ran and picked up a bsetulum. He asked it to what god 
 it appertained, and it readily answered, to Gennseus, a 
 deity worshipped by the Heliopolitae, under the form of 
 a lion in the temple of Jupiter. During this night 
 Eusebius said he travelled not less than 210 stadia, 
 more than 2G miles. He never became perfectly master 
 of the bsetulum, but was obliged very humbly to solicit 
 its responses. It was of a handsome, globular shape, 
 white, a palm in diameter, though sometimes it appeared 
 more, sometimes less ; occasionally, also, it was ot‘ purple 
 colour. Characters were to be read on it, impressed in 
 the colour called tingaribinus. Its answer seemed as if 
 proceeding from a shrill pipe, and Eusebius himself in¬ 
 terpreted the sounds.” While some authorities consider 
 the animating spirit of this mysterious stone to be divine, 
 others refer it to an elementary influence. It is said to 
 have been frequently found on Mount Libanus, and a 
 parallel has been established between it and the black 
 stone Elagabalus, as well as the monument anointed by 
 Jacob at Bethel. 
 
 Pyromancy. 
 
 The purest, most powerful, and most exalted elemen¬ 
 tary intelligences were those who inhabited the fire; 
 sacred and consecrated flame was the most perfect 
 method of mystic purgation; a'bright and clear fire was 
 not less effective in driving off evil spirits than in scaring 
 wild beasts from the hunter’s camp at night. Lights 
 have been used in all religious ceremonials from time 
 immemorial; it would be strange, indeed, if it were 
 wholly unconnected with the mysteries of divinatory art. 
 Pyromancy, however, is comparatively obscure as' it 
 is also essentially superstitious. Some handfuls of 
 powdered resin were cast into a fire ; and if a bright 
 flame leaped up, a good omen was drawn from it; a slow 
 and smoky combustion prognosticated misfortune. 
 When a victim was burned, the future was occasionally 
 predicted by observing the colour of the flame. Occa¬ 
 sionally, also a sick person would be set in front of a large 
 fire, when if the shadow cast by the body was straight 
 
DIVINATION. 
 
 143 
 
 and at right angles to the furnace, his speedy cure might 
 be confidently expected ; if it fell upon the ground at an 
 oblique angle, it was a certain sign of death. The 
 observation of lighted torches was also practised in 
 antiquity. Three torches were arranged in a triangle, 
 all of them being composed of fine wax. The vacillation 
 of the flame from right to left foretold approaching 
 migrations; the manoeuvres of secret enemies were 
 signified by a spiral curl; a fitful rising and falling pre¬ 
 saged dangerous vicissitudes. A preponderating brilli¬ 
 ance in a single torch was the sign of unforeseen fortune ; 
 sparkling and crackling were considered a warning to be 
 prudent and a menace of reverses and treachery. The 
 formation of an extremely brilliant point at the extrem¬ 
 ity of a wick announced a permanently increasing- 
 success ; the sudden extinction of one or more of the 
 torches was considered especially disastrous for the 
 subjects of consultation as well as for the consulter 
 himself. 
 
 Myomancy. 
 
 When Halton II., surnamed Bonose, the usurper of 
 the im-hiopisconal seat of Mayence, refused, about the 
 year 1074, to give food to the poor during a famine, and 
 persisted so far in his sin that he is accredited with 
 burning a house full of importunate bread-seekers, lie is 
 said to have been visited by a heavy judgment of heaven. 
 He fell sick in a castle which was situated on a small 
 island in the Rhine where he was devoured by a bmlti- 
 tude of rats. A similar fate is traditionally recorded of 
 a Polish king. Common domestic vermin besides being 
 the ministers of Divine retribution are otherwise of a 
 certain importance in supernatural history. It is a good 
 omen to encounter an albino rat, as it is also a sign 
 of destruction when these intelligent animals bodily 
 desert a ship. Mice, on the other hand, are of evil 
 augur y, and the harm ony of suspicious circumstances 
 during the consultation of an oracle would be permanently 
 upset by their cry. Out of these superstitions divina¬ 
 tion by rats and mice apparently originated, but the 
 actual nature of the operation has not come down to us. 
 
THE OCCULT SCIENCES. 
 
 ^44 \ 
 
 \ 
 
 Onomancy. 
 
 The evolution of Shakesperian criticism has been 
 elaborated to such a degree that his writings are some¬ 
 times regarded by persons of adequately advanced vision 
 as a complete course of initiation into the mysteries of 
 occult philosophy, and into the general history of the 
 soul. This is one of the profundities of hypothesis which 
 in a well-regulated world would, of course, have been 
 true, but it is extravagance within the limits of space 
 of three dimensions. A verita ble Kabbalistic Magus 
 would never have penned ‘ that proverbial question, 
 “ What’s in a name 1 ” It is a doctrine inherent in all 
 Kabbalistic Magic that nothing happens fortuitously, 
 that the name which is inherited by a child is inherited in 
 virtue of eternal law, and that even his prenominal desig¬ 
 nation, though apparently arbitrary, ancPdepending on 
 parental taste and whim, or upon other considerations, 
 is not a product of chance, but must also be referred to 
 the workings of an arcane principle. Thence it is a step 
 to affirm that the name is in itself the expression of a 
 destiny to come, or that the events of futurity can be 
 discerned in the letters of a name, and thus Onomancy 
 ciiVsbs, w’lfidu is 'rue art oi divination 'by names, and was 
 in high favour throughout the Pagan world. The ad¬ 
 herents of the Pythagorean philosophy were accustomed 
 to maintain that the talents, activities, and good fortune 
 of men were in conformity with their destiny, their 
 genius, and their name. The esoteric significance of 
 the title Hippolytus proclaimed that its bearer would 
 be torn in pieces by horses; it was equally pre¬ 
 determined that Agamemnon would for years be 
 encamped without the walls of Troy, and that Priam 
 would be ransomed from slavery. It matters not that 
 there was more than one Hippolytus and that they 
 were by no means identical in destinies. The patro¬ 
 nymic had also its influence, and a second prenominal 
 designation would act also on the life of its bearer. 
 Now, the science of onomantic divination had two leading 
 rules. An even number of vowels in a man’s'name sig¬ 
 nified something amiss in the left side; an uneven 
 number indicated a similar imperfection on the right. 
 
DIVINATION. 
 
 145 
 
 The causation of course is not clear ; but God is all 
 knowing. It was no less emphatically certain that a 
 name with the majority of letters would give advantage 
 over a rival whose progenitors had less copiously supplied 
 him with alphabetic resources. It was not by sword or 
 buckler that Achilles triumphed over Hector ; it was by 
 the superior length of his name ; the mischances of 
 modern warfare, and competition of every species, may 
 be definitely referred to the neglect of this wisdom of 
 the ancients. Happy is the modern bookmaker who 
 falls across this volume, metaphorically or otherwise, 
 and is constrained by his genius to glance at this page. 
 A permanent fortune will be secured him in the pos¬ 
 session of the mystic tips. It will be scarcely less suit¬ 
 able to ladies in a choice between two suitors, as the 
 only sure guide to fortune in the lottery of the marriage 
 market. Old times are changed, old manners gone, but 
 there is no reason to suppose that the virtue has departed 
 from a divination which was successfully practised in the 
 past. What is more excellent than the authority of 
 Cselius Rhodigunis ? Has he not informed us that 
 Theodotus the Goth practised peculiar and original 
 Onomancy on the recommendation of a Jew, who was 
 doubtless a king-initiate ? “ The divine advised the 
 
 Prince, who was on the eve of a war with Rome, to 
 shut up thirty hogs in three different styes, having pre¬ 
 viously given some of them Roman and others Gothic 
 names. On an appointed day, when the styes were 
 opened, all the Romans were found alive, but with half 
 their bristles fallen off; on the other hand, all the Goths 
 were dead ; and from this prognostic the Onomantist 
 forbode that the Gothic army would be utterly destroyed 
 by the Romans, who, at the same time, would lose half 
 their own force.” * 
 
 It appears on the authority of the French archaeologist, 
 Count de Gebelin, that this method of divination was 
 found susceptible of unheard of developments by the 
 “ divine ” Cagliostro, who foretold to masonic illumines in 
 solemn conclave, the most important events of the French 
 revolution by the names, birthplaces, and other natal 
 circumstances, of the chief participators therein. Indo- 
 
 K 
 
146 
 
 THE OCCULT SCIENCES. 
 
 pendent of esoteric philosophy, the ingenuities of the 
 modern intellect have extracted from the names and 
 titles of modern celebrities sentences apposite to their 
 destinies or characters by the art of the anagram. 
 
 Onychomancy. 
 
 Divination by the na ils o f the fingers would appear to 
 be a trivial invention, but for some unexplained reason 
 it has been dignified by the title of the observation of 
 the angel Uriel. “ Upon the nails of the right hand of 
 an unpolluted boy or a young virgin, or the palm of the 
 hand, is put some oil of olives, or, what is better, oil of 
 walnuts mingled with tallow or blacking.” Tallow was 
 occasionally the sole ingredient and wax was sometimes 
 a substitute. The nails, when they had been thus anointed, 
 were turned towards the sun and resolutely considered by 
 the seer. The ends of the inquiry determined the time of 
 observation. The search after money or articles buried 
 in the earth must be pursued with the face towards the 
 East, and was thus of matutinal character, as the full blaze 
 of sunlight must invariably fall upon the prepared nails of 
 the medium. The occult investigation of crimes, and con¬ 
 sultations prompted by affection, were pursued with the 
 face to the South, which also served for murder, while the 
 West was for robbery. It was requisite that the child 
 should repeat the seventy-two verses of the Psalms, which 
 the HebrewKabbalists collected for theUrimm and Thum- 
 mim; and which are preserved in a treatise entitled De 
 Verbo Mirifico, and in Reuchlin’s Rabbinical collection. 
 “ In each of these verses occurs the venerable name of four 
 letters, and the three-lettered name of the seventy-two 
 angels, which are referred to the inquisitive name Schema- 
 liamphores which was hidden in the folds of the lining of 
 the tippet of the high priest.” The hypnotic condition 
 may be produced in such a variety of ways that even 
 the anointed nail should not be too rigorously excluded 
 from the category of possible instruments. There is, 
 however, an eternal fitness which forbids the anti-climax 
 whether in act or speech, and it has definitely relegated 
 such methods to the limbus land of bathos. 
 
DIVINATION. 
 
 147 
 
 OOMANCY. 
 
 The domestic egg is redeemed from irretrievable 
 commonplace by its symbolic value, its suggestion of 
 hidden possibilities, and of a world in miniature. Divin¬ 
 ation by eggs may be therefore permitted to pass, if only 
 by reason of its quaintness. The ancients were wont to 
 discern in the exterior shape and in the interior construc¬ 
 tion of the egg the most impenetrable arcana of futurity, 
 an art which is supposed to have originated with the 
 divine Orpheus. If a pregnant woman should be 
 anxious to ascertain the sex of her future child, she 
 must carry an egg in her bosom at the proper tempera¬ 
 ture. When under the influence of the natural warmth, 
 a chick is at length brought forth, its sex will deter¬ 
 mine the infant as either male or female. Divination, 
 however, has of late been more usually practised with 
 the whites of eggs, and this method was in favour with 
 the celebrated Mademoiselle Lenormand. “ Take a glass 
 of water, break a fresh egg slowly into it, and from the 
 figures assumed by the white let the presages of the 
 future be collected by the intuitive skill of the seer.” 
 This is by no means a modern method; it is referred to 
 in the following terms by a Grimoire of comparative 
 antiquity. “ The operation of the egg is to ascertain 
 what will befall some person who is then present in the 
 company. An egg of a black pullet must be broken and 
 the germ extracted therefrom. A large glass, very clear 
 and clean, must stand ready, being filled with pure water. 
 Therein must the germ be placed, and subsequently the 
 vessel must be exposed to the mid-day sun of summer, 
 with many prayers and conjurations, the water also 
 being much stirred with the finger to circulate the said 
 germ. When this has been done sufficiently, it is allowed 
 to rest still for an instant, and is gazed at without touch¬ 
 ing. Something relating to the inquirer and the object 
 of divinatory research will then be visible in the water.” 
 
 In addition to the methods of divination which we have 
 enumerated above, there are many of a minor character, 
 and many which are confined to certain localities and 
 
148 
 
 THE OCCULT SCIENCES. 
 
 more properly belong to folk lore. A brief reference to a 
 few of the former class will complete this exhaustive notice. 
 
 Gyromancy was a kind of divination practised by 
 pel'amBulating a circle inscribed with the alphabet. 
 When fatigue \VUs~succeeded by giddiness and giddiness 
 by utter collapse, when the operator dropped to the 
 ground, the letter upon which he fell was the first in the 
 response of this oracle. If after an appropriate pause, 
 he was sufficiently recovered to recommence, he might, 
 in the same manner, obtain a second letter, and so on till 
 he evolved an intelligible sentence, or till death or mad¬ 
 ness intervened. This is an interesting instance of 
 mystic practice which may be commended to modern 
 agility in advanced thaumaturgics and to the far behind 
 followers of the eastern howling dervish. Hll’POMANCY 
 was a Celtic divination by the neighing of white horses, 
 set apart for the purpose, and fed at the public expense 
 in consecrated forests where the trees were their sole 
 shelter. They were made to tramp behind a sacred 
 chariot, the priest and king followed and observed their 
 every movement, drawing auguries therefrom with an 
 absolute and unfailing confidence founded on the con¬ 
 viction that the animals participated in the great arcanum 
 of the gods. The Saxons also drew omens from the 
 movements of a sacred horse fed and housed in a temple 
 whence it was driven before war was declared against an 
 enemy. If it stepped forward right hoof first, that was 
 a favourable augury ; in the other case, they renounced 
 their enterprise. ICHTHYOMANCY, like all divinations of 
 incredible grossness, is of venerable antiquity, and may 
 be commended to the Wisdom Religion, and the 
 apologists of a spoliated past. It was performed by the 
 inspection of the entrails of fish. An Apollonian foun¬ 
 tain of prophetic fish was preserved at Mirea and was 
 consulted by the grand Apuleius, who was initiated by 
 Ceres into the many folded mysteries of the rose. 
 Kephalonomancy is an interesting practice involving 
 diverse ceremonies with the boiled head of a donkey. 
 The ass is a sacred, prophetic, divinatory, mystic, and 
 essentially divine animal. By reason of its auricular 
 elongations, it is kindred to Baphomet and to universal 
 
 •N 
 
DIVINATION. 
 
 149 
 
 Pan. This is a very interesting, innocuous, and credit¬ 
 able operation which Delrio refers to the mediaeval Jews. 
 But it seems to have been practised by the ancients, who 
 deposited the head upon some live coals, recited super¬ 
 stitious prayers, pronounced the names of suspected 
 persons about whom they desired information,and listened 
 for a cracking and convulsive movement of the jaws of 
 the decapitated beast. The name which was pronounced 
 at this crucial moment by the intelligent operator was 
 that of the guilty person. Lampodomancy was a form 
 of divination by observing the shape, colour, and various 
 movements assumed by the flame of a lamp. The art 
 of divination by pearls was denomimitred Margarito 
 mangy. The precious stone was set by a fire and covered 
 with a glass vessel. The inquiry was conducted for the 
 recovery of stolen goods ; it consisted in the repetition of 
 the names of suspected persons, repeated in a loud voice. 
 When that of the guilty party was pronounced by the 
 speaker, the pearl was supposed to leap up to the top of 
 the glass, which it occasionally shivered with its force. 
 This is another entertaining and simple device which can 
 easily be tested by the possessor of the stone in question, 
 and in the event of its success, would be a good instance 
 of divining power, and the production of wonderful 
 effects without causes. By means of a simple ceremonial, 
 Parthenomancy guaranteed to ascertain the presence 
 or absence of virginity. The girth of the girl’s neck 
 was measured with a thread, and on the repetition of 
 this operation, after a reasonable period, an unfavour¬ 
 able conclusion was drawn from an increase in its size. 
 SciAMANGY was performed by the evocation of the 
 shades of the dead. It differed from necromancy and 
 psycliomancy as it was neither the soul nor body of the 
 deceased person which responded to the appeal of the 
 Magus, but a kind of mysterious simulacrum, most prob¬ 
 ably an astral shell. Sl’ODANOMANCY has a definite 
 advantage over most forms of divination as the devil is 
 occasionally supposed to interfere personally in its be¬ 
 half. “ It is performed,” says Grand Orient, “ by scatter¬ 
 ing ashes thickly in some place exposed to the air, and 
 writing therein with the end of the finger any question 
 
150 
 
 THE OCCULT SCIENCES. 
 
 about which information is needed. The inscribed 
 ashes are then left for the night, and on the follow¬ 
 ing morning the letters that remain legible are made 
 use of as oracles, for which purpose they may be placed 
 in their natural order, when if they form an intelligible 
 word, it may be considered to contain the mystic sense 
 of the oracle and an answer to the question proposed. 
 Otherwise the insight of the contriver must be used to 
 extract an appropriate answer from the assemblage of 
 letters arranged after any fashion.” Innumerable and 
 beautiful alike are the varieties of divinatory mysticisms. 
 By Sycomancy the leaves of the fig-tree are transformed 
 into suggestive oracles. Interrogatory remarks upon 
 any (subject about which information is desired are in¬ 
 scribed thereon. If the leaves wither quickly, that is an 
 evil sign; if they preserve their freshness for a consider¬ 
 able period, the sign is fortunate. Last in the long list 
 but first in importance is the Kabbalistic Theomancy of 
 the Jews, a research into the inner mysteries of Divine 
 Majesty and into the resources of sacred names. Those 
 who are in possession of this tremendous science have 
 broken the seals of futurity, may command nature, and 
 control both angels and devils. They have also the Key 
 of miracles. A considerable amount of information on 
 subjects connected with Theomancy has been embodied 
 in the first section of the present book. 
 
 We have treated the methods of divination at such 
 length, that it will be almost superfluous to make refer¬ 
 ence to sources where more extensive information will 
 be found. Les Devins, ou Commentaire des Principales 
 Sortes de Devinations, by Gasper Peucer, date 1584, is a 
 quarto of nearly 700 pages, and may be considered to 
 exhaust the subject. Works in the English language 
 are few and unimportant. 
 
THE DIVINING ROD. 
 
 T HOUGH essentially a method of divination, and 
 naturally, as such, to be included in the section 
 which bears that name, the interest which has so 
 long been attracted by the magnetic wand, its extra¬ 
 ordinary history, and the very large number of witnesses 
 who have testified to its genuine potency, demand its 
 separate treatment as in the case of the magic crystal. 
 
 Our readers have already become acquainted with the 
 mystic properties of the rod in necromantic and in black 
 magic. But the ordinary divining rod, which is known 
 by reputation to everybody, which is still made use of 
 in remote country places, is an instrument of natural 
 magic and not of pneumatic art. This is substantially 
 equivalent to saying that if its curious properties are 
 really established fact, they are unappreciated phenomena 
 of ordinary science and belong, like the loadstone, to 
 the domain of magnetism. They have, however, been 
 variously explained, for the subject has been seriously 
 treated in large volumes and has originated a literature 
 of its own; sometimes the mystery was solved by help 
 of a “ corpuscular hypothesis ” and sometimes by that of 
 sub-surface electricity. But the agency of the devil was 
 of course the grand explanation, the ubiquitous court of 
 infernus being the supreme fact of the age. 
 
 The divining rod was and is a forked branch of the 
 wild hazel, the beech, or the apple-tree. It answers best 
 if it be a shoot of one year’s growth, and, on the whole, 
 it is safer, to minimise variations in results under condi¬ 
 tions that appear to be identical, to cut the rod with some 
 solemnity. The directions which are given in the “ Great 
 Grimoire ” and in the “ Red Dragon ” are similar to 
 those which have been detailed for the verendum of black 
 magic. The wild hazel is recommended, the branch to 
 
152 
 
 THE OCCULT SCIENCES. 
 
 bo seized in the left hand and severed with three blows 
 of a knife held in the opposite hand. This must be 
 performed at the moment of sunrise, and the following 
 recitation should be made :—“ I gather thee in the name 
 of Eloim, Mutrathon, Adonay, and Semiphoras, that by 
 their power thou mayest possess the virtues of the rod 
 of Moses and Jacob for the discovery of all that I desire 
 to know.” The experiments should be invariably accom¬ 
 panied by a short aspiration, the rod being held lightly 
 in both hands by the two ends which form the fork :— 
 “ I command thee in the name of Eloim, Mutrathon, 
 Adonay, and Semiphoras to make known to me ”—here 
 name the special object of your experiment. 
 
 As a rule, the rod is made use of independently of 
 magical ceremonies, independently of prayers or for¬ 
 mulae, as a natural curiosity which produces singular 
 practical results. In this case, the power of turning it 
 is a gift which, like mediumship, belongs to exceptional 
 persons, and to those, it would seem, alone. The opera¬ 
 tion is simple in the extreme; it consists in holding in 
 each hand one of the upper ends of the rod and walking 
 leisurely over the ground. When you approach the 
 object of your quest, the rod turns of itself in the hand, 
 and the indication is held to be infallible. 
 
 The instrument, as will be seen later on, was originally 
 used for the purposes of direct divination, for obtaining an 
 omen or pressage, for discovering a thief, or unearthing 
 a buried treasure. In Europe, and especially in England, 
 these applications of its powers became exploded upon 
 the discovery that numerous as they may have been in 
 a number of directions, not even excepting alchemy, the 
 divining rod had a wider range of sympathy with the 
 old world element of water than with any other ma¬ 
 terial substance, or with any human delinquent, whether 
 robber or witch, and henceforth it was generally utilised 
 for the indication of subterranean springs. The testi¬ 
 mony already referred to has Reference exclusively to 
 this aspect of its occult virtues. 
 
 The discovery in question is ascribed to Jacques 
 Aymar, who obtained notoriety at Lyons in 1672, by 
 the performance of a variety of wonders which included 
 
THE DIVINING ROD. 
 
 153 
 
 the detection of assassins, of sorcery, of thieves, of wells 
 underground, and of obliterated boundaries. It is curious 
 to read in a book of the seventeenth century that the 
 sensitive who was master of the rod was invariably sub¬ 
 ject to the same species of facial contortions, of violent 
 nervous quivering, and of pulse elevated to fever point, 
 which are characteristic of thought-readers and mediums 
 at the present day. It is noticeable also, murders being 
 common in those days of comparative violence, that 
 whenever the psychological bloodhound was conducted 
 by his rod or otherwise to the scene of a murder, he 
 always experienced a painful sensation of the heart, 
 accompanied by oppression and occasionally by sickness. 
 
 Previously to the celebrity of Aymar, this instrument 
 of divination, as apart from its use in the practice of 
 magical evocation, was devoid of any special celebrity. 
 His prodigies brought him to the notice of the Prince de 
 Conde, but his operations when he was under the patron¬ 
 age of this nobleman at Paris were of an equivocal kind, 
 and he is alleged to have acknowledged that he was an 
 impostor, that the rod had no potency of its own, and 
 that he had recourse to the device of divining for the 
 reasons which most commonly influence the needy rogue 
 in his exploits of trickery. These exceedingly likely 
 admissions notwithstanding, the fame of the divining 
 rod increased, and its professors multiplied. Boys and 
 women became proficient in this by way of detective 
 skill. Books which were ponderous in its praise and 
 were fortified into folios by big bundles of true and cir¬ 
 cumstantial relations; books in exposure of the shallow 
 and charlatanic pretence ; books that explained it by 
 purely natural considerations; books that insisted on its 
 miraculous character ; books that ascribed it to the devil 
 —an entire literature arose. An avocation which had 
 originated in folk-lore became fashionable for a moment, 
 for a century, and it returned whence it came, to the 
 peasantry who have created folk-lore, and among whom 
 it has been real and has lived. 
 
 The divining rod, on an impartial survey of its history, 
 would appear to have been used, as was naturally most 
 probable, in both good and bad faith, and in each case 
 
154 
 
 THE OCCULT SCIENCES. 
 
 indifferently much the same results were obtained, for 
 trickery is rigorously imitative, and in the production 
 of bogus effects is seldom designed to surpass the original 
 and genuine model. Apart altogether from mysticism, 
 independently of magic and mediumship, the divining 
 rod is capable of explanation by facts in animal magnet¬ 
 ism which are now generally admitted. Psychometry, 
 which is a part of clairvoyance as clairvoyance is a 
 higher part of mesmerism, has many authenticated 
 results, and offers some analogies with the wonders of the 
 filbert wand. What the disc is to the eye in hypnotism, 
 the rod was to the hand in rhabdomancy. The mineral 
 applied to the forehead of the sensitive awakes an in¬ 
 stinct, or an inner sense of sight, or some other potential 
 faculty, into transient life, and the subject sees—sees, it 
 is averred, the past history of the object almost from the 
 dawn of evolution. Now, there is a correspondence, it 
 would seem, between the eye of sense and the eye of 
 mind, but the activity of the mind’s eye can be some¬ 
 times developed by sensations from the sense of touch, 
 and the discoveries accredited to the divining rod are 
 often a form of clairvoyance in which the operator at the 
 right moment sees what he is required to discover, the 
 instrument being merely a pretext for the development 
 of interior vision, acting much “after the-manner of the 
 crystal where the eye is concerned, and producing some 
 hypnotic or abnormal condition. Though one quality 
 of wood may be said to be better than another, the rod 
 itself can possess no occult virtue. The effect, whatever 
 it may be, acts possibly through the rod, but it is the 
 individual who is affected, as is evident from his nervous 
 excitement. 
 
 Experiments with the divining wand have undoubtedly 
 an element of interest and in one sense a practical utility, 
 but they belong to the curiosities of the secret sciences, 
 and have no value, from the standpoi nt of true mystic¬ 
 ism. An earnest inquirer,Wvho, in the language of 
 mystical allegory, is in search of Diana Unveiled and of 
 the Way of the Light should abstain from the trivialities 
 of the practice ; he is seeking his soul; let him surrender 
 the quest after little marvels to the wonder-stricken 
 
THE DIVINING ROD. 
 
 155 
 
 weaklings who follow in the train of the mystics, and 
 are content with milk for babes. 
 
 The element of interest to which we have just referred, 
 as distinguished, for the moment, from its practical 
 utility, is the fact that the search after water is still 
 pursued after this old method of magic. It is one of the 
 few survivals of the antiquated faith in the sympathy 
 and antipathy of things, and though the citation of cases 
 is, generally speaking, beyond the scope of the present 
 work, the two following testimonies to the persistence 
 and the success of this divinatory method in the dawn of 
 the twentieth century will show that in even the byways 
 of mystic art there is occasionally a real and recoverable 
 power and truth. The accounts in each case are drawn 
 from the newspapers which commemorated the occur¬ 
 rence within a short period of its date. 
 
 “ The question as to the magical or the ‘ scientific ’ 
 value of the ‘ divining rod,’ ” says the Manchester 
 Examiner of February 17, 1886, “has just been re¬ 
 opened by the success which has attended its use at the 
 Flclton Wagon Works of the Midland Railway Com¬ 
 pany in reference to the discovery of a permanent supply 
 of water. The required diurnal volume of water was 
 about five hundred or six hundred gallons, and the well 
 on the premises only yielded half that quantity. It was 
 necessary, therefore, to supplement the supply either by 
 the sinking of other wells or by the construction of an 
 expensive system of piping from Peterburgh. The 
 former plan was preferred, and two new wells were sunk 
 to no purpose. The services of a gentleman of the dis¬ 
 trict, who bore the reputation of being skilled in the art 
 of discovering water by means of the ‘ divining rod,’ 
 were then called in. This wizard or expert employed 
 for his purpose a forked hazel twig, holding one prong 
 of the fork in each hand, the point being directed to 
 the sky. After walking about the premises for some 
 time, the point of the fork suddenly began to bend down, 
 purely, as the best evidence goes, of its own accord, and 
 to turn towards the earth. The wielder of the wand 
 declared that in the spot indicated there would be found 
 a plentiful supply of water. The same phenomenon was 
 
156 
 
 THE OCCULT SCIENCES. 
 
 repeated at another spot, where the twig snapped from 
 the violence of its spontaneous and sympathetic motion, 
 and the same confident assertions were made with refer¬ 
 ence to the presence of water—assertions which the 
 results obtained, by actually sinking wells, amply justi¬ 
 fied, the quantity of water to be obtained being appar¬ 
 ently inexhaustible. Other persons essayed to use the 
 wand, but it rebelled against the usurpation of its 
 owner’s functions, and remained contumacious and irre¬ 
 sponsive.” 
 
 In the same year a correspondent of Farm and Home 
 gave the following account of experiments conducted, 
 under his direction, on one of the largest estates of 
 Yorkshire:— 
 
 “ We are obliged here to provide a supply of water 
 for a large colliery population, and although we have 
 made large reservoirs we are deficient in gathering 
 ground, the coal pits having taken away the supply in 
 most directions. The past season having been dry, my 
 employer was advised by several other gentlemen— 
 members of Parliament, magistrates, and others—to 
 employ the man with the ‘ divining rod ’ to prospect the 
 ground about the reservoirs, and if possible find a better 
 and more permanent supply of water in order to ensure 
 the filling of them in dry seasons, it being suggested that 
 if the man could find water in August, after all the 
 other wells and springs had gone nearly dry, the supply 
 was likely to be a good one. 
 
 “ With that object, ‘ John Mullins, Waterspring Dis¬ 
 coverer by means of the Divining Eod, Colerne, Chip¬ 
 penham, Wilts,’ as his card sets forth, was sent for, and 
 arrived here about ten o’clock at night. I found him to 
 be a plain, working mason, who has been employed most 
 of his life on the same gentleman’s estate. There was 
 no pretence of quackery or jugglery about him in any 
 sense. He comes for a moderate fee and his expenses, 
 and he undertakes ‘ to find ’ water if it be in the ground; 
 the best guarantee for his sincerity is that he contracts 
 to sink and build the wells himself on the spot where he 
 says the water exists. 
 
 “ To make a long story short, I took him in hand 
 
THE DIVINING ROD. 
 
 157 
 
 early next morning, starting him at one end of a long 
 walk with a fresh, hard twig, cut by myself. I asked 
 him to find water anywhere within the next hundred 
 yards. I followed behind him, he stepping steadily 
 forward, partly bent, with the twig held in both hands, 
 the twig being of a shape, with the point held down¬ 
 wards. When he got about two-thirds of the way, it 
 turned up; he made a mark on the ground, proceeded 
 to the end of his journey, then came back again, the 
 twig turning up again violently at exactly the same 
 spot, directly over an old buried well I had covered in 
 with flags and earth deeply, and made a walk over, some 
 fifteen years ago. We were afterwards joined by my 
 employer, the Vicar, our engineer, and the superinten¬ 
 dent of our waterworks, and prospected the estate over 
 in one direction, Mullins finding water in several places, 
 but no very strong springs. We dug the day after at 
 some of the places, and found water; and when he left, 
 the only water running into the reservoir was from a 
 spring he found not far from it. In one place a pit 
 about ten feet deep was hollowed out, breaking through 
 a rocky pan, and the water rose about eight feet in the 
 hole during the night. 
 
 “ The best proof of the man’s gifts, however, was the 
 fact that he set out correctly every running drain or 
 pipe under the ground that he was put to, by simply 
 going over the surface with his twig by himself. The 
 Vicar, an avowed sceptic, took the man into his flower 
 garden, the rest of the party remaining outside, and 
 asked him to make two or three casts with his twig 
 across his lawn and through his shrubs, which he did, 
 pegging the water out as he proceeded ; and it was after¬ 
 wards found that he had set a main running drain out 
 correctly from the first peg to the last, the whereabouts 
 of which no one knew but the Vicar himself, and of 
 which there were no signs whatever above ground. The 
 Vicar turned to the man and said, ‘ I give in ; you have 
 beaten me.’ I was myself as disbelieving as any one, 
 but interested and open to conviction. I had much con¬ 
 versation with the man afterwards, during the two days 
 he was here, and was greatly amused by some of his 
 
158 
 
 THE OCCULT SCIENCES. 
 
 tales about certain clever and scientific sceptics he had 
 met with. ... I have given a plain statement of facts, 
 and offer no opinion on the subject. The man was 
 tested when here, and in the fairest manner, he being 
 perfectly willing to satisfy us as far as he possibly could. 
 On several occasions the Vicar held one end of the 
 forked twig, and I the other end, the man’s hands hold¬ 
 ing each limb firmly between our hands and the bottom 
 of the We took care that the ends of the two limbs 
 did not move ; but the point of the twisted up irre¬ 
 sistibly till the bark wrinkled and creaked, and some¬ 
 times till it broke. The movement of the twig is rapid ; 
 it hangs down till it comes over water, when it whirls 
 round like lightning.” 
 
 It should be added to these narratives that modern 
 Spiritualism has discovered a new application of the 
 Divining Rod, which is made use of as a means of com¬ 
 munication on the part of the invisible intelligence. It 
 is placed in the hands of the medium, or of a sitter at a 
 stance, and is held over the letters of the alphabet 
 arranged in a circle or line. After preliminary sway- 
 ings, it is said to indicate a variety of letters with con¬ 
 siderable rapidity, leaping from point to point, and by 
 this simple process the wisdom of the World Beyond is 
 conveyed to the interrogators of the wand in intelligible 
 words and sentences. 
 
 While in magic the rod was used chiefly either for the 
 control of visible spirits worked by the power of certain 
 words and ceremonies which formulated the will of the 
 magician, or else for the discovery of hidden springs of 
 water, it should not be forgotten that it was used for the 
 piu’poses of direct divination. So far back as the time 
 of Hosea, we know that the people sought counsel of 
 their stocks, and that their staves declared unto them. 
 In the days of Grecian augury it was the custom to 
 erect two staves, over which mystic verses and incanta¬ 
 tions were pronounced in an undertone, till the staves, 
 influenced by the daimons, were suddenly cast to the 
 ground. The direction of the fall regulated the nature 
 of the augury. The- rods of the Hebrews were peeled 
 on one side, and an omen was drawn from the manner 
 
THE DIVINING ROD. 
 
 159 
 
 iii which they fell. In the days of the witch fever it was 
 devoted to a more serious, and, at the same time, more 
 abhorrent purpose. It had long been made use of in 
 the discovery of fugitive thieves ; it was supposed to 
 have virtues for the detection of secret spell-makers and 
 casters of the evil eye ; then it developed a more unerring 
 and awful power, for it was affirmed that the Y-shaped 
 rod obtained from a shrub now called the witch-hazel, 
 would infallibly turn in the direction in which a witch 
 was to be found. Believing in the truth of the adage 
 that a thief should be set to catch a thief if you wish to 
 track him, they made use of what the ignorance of the 
 time would have denominated witchcraft to expose the 
 witches. On being led into the presence of a company 
 of women, the professional witch-hunter would balance 
 his rod, and the direction in which its forked portion 
 might chance to turn, or might be secretly made to turn, 
 indicated the guilty person, who was persecuted, or who 
 perished accordingly. 
 
 The actual nature of the connection between the rod 
 and the water which it indicates has not been made 
 clear by the numerous writers who have devoted their 
 attention to the subject, and have given us the result of 
 their researches. Whether it is impossible to utilise it 
 for the discovery of precious stones and precious metals 
 has not been discussed by theorists, nor has it been 
 attempted in experiment. But though the mystic rod 
 may be influenced by nothing that is denser than water, 
 though the attention of the alchemists was concentrated 
 on the creation of gold and silver in a manner so com¬ 
 pletely exclusive that they had no leisure to elaborate a 
 process for their discovery in the natural form in mines, 
 the byways of magical art have not deserted the needy 
 seeker. This notice may be fitly concluded by putting 
 him in possession of an exceedingly curious method for 
 the detection of concealed treasures, which is so far 
 connected with the subject now under notice, that it 
 involves the use of a vervain rod, or branch. 
 
 “ When by natural indications, or by those which are 
 considered supernatural, as, for instance, by a revelation 
 made in a dream, you have reason to believe that a 
 
160 
 
 THE OCCULT SCIENCES. 
 
 treasure has been deposited in a certain place, you must 
 begin your operations by burning over it the perfume 
 proper to the day on which you have determined to dig. 
 Next, you must plant with your right hand a branch of 
 green laurel, and with your left a .branch of vervain, and 
 between these two branches you must begin turning the 
 soil. When the foss has attained the level of your own 
 stature, the branches must be twined into a chaplet and 
 placed around your hat, with a talisman above it which 
 must be composed of a circular plate of refined pewter, 
 made in the day and hour of Jupiter, during a propi¬ 
 tious celestial aspect.” On the obverse side must be 
 engraven the figure of a Fortuna poised with one foot 
 upon a small sphere and moving with both hands above 
 her head a long veil which conceals with its floating 
 drapery the central portion of her otherwise unclothed 
 form. Out of a cloud at her left an arm is thrust which 
 bears in its hand a heart, and has the following inscrip¬ 
 tion about it— 
 
 Eriam ferana— 
 
 words to which we are unable to ascribe any certain sig¬ 
 nificance or origin, but they may belong to the unknown 
 tongue. On the reverse side two portentous expressions 
 must be written in characters whose size shall be indica¬ 
 tive of their importance, 
 
 OMOUSIN ALBOMATATOS. 
 
 If several persons should assist in the operation of 
 delving, each must be in possession of this talisman, 
 and must wear the garland that has been described. 
 Should the work occupy more than a day, the perfume 
 proper to each day must be invariably burned. These 
 precautions are required to avert the malice of the 
 Gnomes, who are the guardians of treasures, and well 
 qualified to give assistance in your enterprises. 
 
 Paracelsus remarks in his “ Treatise on Occult Philo¬ 
 sophy,” that in order to obtain reliable indications of 
 hidden wealth and treasure, careful attention should be 
 
THE DIVINING ROD. 
 
 161 
 
 bestowed on those places where spectres and phantoms 
 are addicted to appearing in the still hours of the night; 
 particularly on Fridays and Saturdays. “ Where wander¬ 
 ing fires are visible, where tumults and strange brawling 
 are heard, or any kindred manifestations, it may be 
 reasonably conjectured that in such places there is a 
 concealed treasure. 
 
 “But a prudent man will not rest satisfied at this point; 
 he will take precautions to prevent being deceived by 
 the reports of strangers, by the deceptions of mendicants, 
 and by the chimeric visions in which weak and silly 
 women engage many serious persons. The search should 
 be undertaken on the evidence of trustworthy persons 
 alone, and the operator will do well to conduct it with¬ 
 out assistance, and to make his abode for the time in 
 the immediate neighbourhood of the place. 
 
 “ Those who would devote themselves to search after a 
 treasure supposed to be concealed in a certain place, 
 should examine the nature of the place, comparing its 
 present situation with the accounts which may be dis¬ 
 coverable concerning it in old histories. Now, there are 
 two kinds of hidden treasures. The first is the gold and 
 silver which is found in the penetralia of the earth by 
 the virtue of the stars in combination with particular 
 qualities resident in the ground itself. The second is 
 gold or silver which has been coined into money, or 
 wrought by the ai t of the goldsmith, and has been after¬ 
 wards buried to preserve it in times of war or pestilence, 
 or for any reason whatsoever. This second species of 
 treasure is most commonly met with among the debris 
 of mansions and castles, and in the vicinity of old 
 churches and chapels; it is perfectly unheeded by the 
 Gnomes, unless those who have buried it invoked their 
 protection by means of perfumes and talismans adapted 
 to the purpose. 
 
 “ The magical search after hidden treasures should 
 not be undertaken by persons ■who are subject to fear, 
 for, to fascinate the imagination of the seeker, it is a 
 common device on the part of the earth spirits to evoke 
 hideous visions and appearances. If subterranean noises 
 should increase as the work advances, repeat the per- 
 
 L 
 
162 
 
 THE OCCULT SCIENCES. 
 
 fumes, and recite in a loud voice the mystic prayer of 
 the Salamanders, which will prevent the spirits from 
 decamping, treasure and all, as their attention will be 
 concentrated on the mysterious words. Their abstrac¬ 
 tion will be a good opportunity for redoubling your own 
 efforts. 
 
 “ It has occasionally happened that the Gnomes have 
 transmitted the precious metals into filthy or worthless 
 substances, and thus have deceived those who were 
 unacquainted with their trickeries. But the sage and 
 prudent delver when he finds in the bowels of the earth 
 some matters which are foreign to the place, and could 
 not have come there in any natural manner, will care¬ 
 fully collect them, and will subject them to the test of a 
 fire of laurel wood, fern, and vervain; the charm will be 
 broken by this means, and the metals will revert to their 
 original nature. One of the most common indications 
 of these fantastic changes is the apparent deposition of 
 vile and sordid substances in vessels of baked clay, hewn 
 stone, or brass—substances which cannot, it would seem, 
 be subjected to the trickeries of Gnomide transmutation.” 
 
 The testimony to the virtue of the Divining Rod is 
 scattered through many works which are but partially 
 devoted to the subject, and much information will be 
 found up and down the mazes of periodical literature, 
 treasuries of folk-lore, etc. For all ordinary purposes, 
 it will be sufficient to consult “ Jacob’s Rod,” a curious 
 work on the art of finding springs, mines, and minerals 
 by means of the hazel rod. It is a translation, by 
 Thomas Welton, of a rare French book published in 
 1693 . 
 
ASTROLOGY. 
 
 O NE of the most ingenious and plausible defences of 
 the science of astrology has been made by Eliphas 
 Levi, in a passage sufficiently brief to admit of 
 quotation^' Nothing is indifferent in Nature ; a pebble 
 more or less upon a road may crush or profoundly alter the 
 fortunes of the greatest men and even of the greatest em¬ 
 pires ; much more then the position of a particular star can¬ 
 not be indifferent to the destinies of the child who is being 
 born, and who enters by the fact of his birth into the 
 universal harmony of the sidereal world. The stars are 
 bound together by attractions which balance them and 
 cause them to perform their revolutions with regularity 
 in space, the network of light extends from sphere to 
 sphere, and there is no point on any planet to which 
 one of these indestructible threads is not attached. The 
 precise place and moment of birth should therefore be 
 calculated by the true astrological adept; then, after an 
 exact computation of the starry influences, it remains for 
 him to reckon the chances of condition, that is, the op¬ 
 portunities or obstacles which the child must one day 
 meet with in his state of life, in his relatives, in the dis¬ 
 position he inherits, and, consequently, in his natural 
 aptitude for the fulfilment of his destinies. Human 
 liberty and enterprise must also be taken into account, 
 should the child come to be truly a man and to extricate 
 himself by a bold will from blind influences and from the 
 chain of fatality. It will be seen that we do not allow 
 too much to astrology, but what we leave it is incon¬ 
 testable, it is the scientific and magical calculus of 
 probabilities.” 
 
 It may be at once admitted that there is nothing 
 indifferent in Nature ; it may be admitted that a stone 
 upon a road may modify the destiny of any person, and, 
 
164 
 
 THE OCCULT SCIENCES. 
 
 indirectly, of any people; it may also, and not less, be 
 allowed that the aspect of the starry; universe at the 
 moment of birth, the other considerationslfeing granted, 
 cannot be indiflferentnto the child; all this is suggestive ; 
 all this is, at any rate, practically reasonable ; but while 
 the stone upon the road, in the event of its producing an 
 effect upon the person who is passing, will produce 
 an effect that can be calculated, the influence of the 
 stars on a nativity is one that by ordinary methods 
 cannot be appreciated, and is appreciated by astrology in 
 a completely eyv[nncal manner, so far as can be judged 
 from the standpoint of an outside impartiality, and it is 
 at any rate quite certain that the calculus of_$ xobab ilitics 
 which is described in the paragraph above is impossible 
 to carry through, and has never been attempted by 
 astrology. 
 
 In discussing the claims of this, the least occult of the 
 secret sciences, which is, notwithstanding, so venerable 
 by its antiquity, so majestic in its associations, and so 
 sublime in its general theory and object, one would like 
 to be as lenient as possible, and to find a way to believ¬ 
 ing what every one must wish should be true—that day 
 unto day uttereth speech, and night unto night showeth 
 knowledge, while it is possible to translate the magical 
 language of the stars into intelligible prophecies of the 
 unfulfilled. The distant music of the spheres has found 
 an interpreter, the splendid pageantry of “worlds revolv¬ 
 ing unceasingly ” assumes a new significance; through 
 all the depths and heights of the “magical, measureless 
 distance,” we behold intelligence everywhere ; the planets 
 are prophets, the stars are seers, mind rules the universe ; 
 one dreams of Chaldean lore, of the clear sight and the 
 patient study of the wise workers of old. Astrology, it 
 is clear, if we have regard to the eternal fitness, ought 
 to be a true instrument of knowledge. 
 
 But those who are mystics must remember that astro¬ 
 logy, though it passes for a secret science, is scarcel y a 
 branch of mysticism. If it be capable of producing really 
 genuine^restrlts, it must be considered to some extent as 
 standing alone among the sciences called magical, because 
 while it cannot be classified as unimportant, its best results 
 
ASTROLOGY. 
 
 165 
 
 can contribute nothing to the science of the soul. However 
 sure in its results to him, it should be no more than a' 
 collateral study, and if he set it entirely aside, it will per¬ 
 haps be the better for his success in spiritual researches, 
 
 Astrology proceeds upon methods which are said to be 
 the result of many ages of accumulated experiment. The 
 aspect of a certain planet at the moment of birth is 
 supposed to have a definite effect upon the life of the 
 “native,” because it has been observed in the past that 
 it actually has that effect, and it is thus that the science 
 has been built up. Its assumptions are therefore of a 
 strictly a posteriori kind ; it asks no faith of the student, 
 and each person is open to test its value by experiment 
 of his own, after which he may reasonably appraise it. It 
 is useless therefore to condemn astrology till it has been 
 honestly weighed and found wanting. It is impossible 
 in an elementary handbook to provide our readers with 
 the means of examining the truth of astrological claims. 
 
 If they wish to pursue the subject, they must have re- 
 , course to the voluminous authorities which exist. They 
 i must study Placidus de Titus and Junctin dc Florence, V; 
 
 ' Ptolemy, Lilly, and Partridge. 
 
 The writers who, under the names of “ Raphael ” and V 
 “ Zadkiel ” issue “ text books ” and “ guides ” to the 
 science, now divide between them what honour 'or profit 
 is to be derived from the teaching of Astrology in the 
 England of our own day. Miss Rosa Baughan has, 
 in a recent book, made Astrology the basis of another > ■ 
 “occult” science, viz., that qf Palmistry. 
 
 ~A. voiding the responsibility of deciding between the 
 rival systems of Placidus and Ptolemy of Horary and 
 Genethliacal Astrology, we proceed to give a summarised 
 version of the theory on which all systems of Astrology 
 must rest. 
 
 At the moment of the birth of a child whose horo¬ 
 scope it is required to ascertain, or on the day of a given 
 occurrence whose results are required to be traced, the 
 astronomical astrolabe must be consulted to determine 
 the constellations and planets which arc then governing 
 in heaven, so as to define the results which must follow 
 from their virtues, qualities, and functions. If three 
 
166 
 
 THIS OCCULT SCIENCES. 
 
 signs of the same nature are found in the sky, as, for 
 instance, the Ram, the Lion, and the Archer, these three 
 form the trine, a spect, because they divide the empyrean 
 into three parts, and are separated one from the other 
 by three other constellations. Such an aspect is good 
 and favourable. When those who divide the sky by 
 six meet in the hour of the operation, as the Ram with 
 the Twins, the Bull with the Crab, the sextile aspect is 
 formed, which is of a middle q uality. When those which 
 divide the sphere i nto four, a s the Ram with the Crab, 
 the Bull with the Lion, the Twins with the Virgin, meet 
 in the hour of operation, they form the quartil e aspec t, 
 which is distinctly a b ad on e. When thoseAvhich Belong 
 to the opposite parts of the sky, as the Ram with the 
 Balance, the Bull with the Scorpion, the Twins and the 
 Archer, &c., are found similarly placed, the contrary 
 aspect is formed, which is wicked and malevolent. Thoj 
 others are in conjunction when two planets are united in 
 the same sign and in the same house ; they are in opposm' 
 tion when they are situated at two opposite points. 
 
 Each sign of the Zodiac occupies a place which is 
 called the Ce les tiaUpuse or the Hous e of the Sun, and 
 the twelve houses consequently divide the Zodiac into 
 twelve parts ; each house occupies thirty d egree s, and 
 each was represented by the astrologers of old by 
 numerical symbols within a square or circular figure 
 twelve times divided. 
 
 The first hous e is that o£ Aries, which is called the 
 Ori ent A ngle in the language of star-gazers. This is the 
 house of life, because those who are born under its 
 dominion' enjoy considerable length of years. The 
 second house is that of Tamus, which is called the In¬ 
 ferior Gate. It is the house of wealth, and of the way 
 to fortune. The third house is that oFGemini, and it is 
 called the Abode of the Brethren. It is~TEehouse of 
 inheritance and of solid patrimony. The fourth house is 
 that of Cancer, which is called the Foundation of. Ilea veil, 
 the EarthVWngle, and the Abode of Parents. It is the 
 house of treasure, and of the emoluments of patrimony. 
 The fifth house is that of Leo, and it is the abode of 
 children ; it is that also of legacies and donations. The 
 
ASTROLOGY. 
 
 167 
 
 -sixth house is the house of Virgo : it is called the Love 
 of Mars ; it is the house of- sadn ess, dis ease , and reverses. 
 The seventh is that of Libra , which is called the Western 
 Angle; it is the hou&e-'oTWnarriage and bridals. The 
 eighth house is that of pcorpig, which is called the 
 Superior Door; it is the abode of terror, alarms, and 
 death. The qinth house is that of ^gittaxius; it is 
 called the Love of the Sun; and piety, religion, travels, 
 and philosophy are contained therein. The tenth house 
 is that of Ca pricornus, which is called the Centre of 
 Heaven, and crowns, dignities, and responsible offices 
 are referred to it. The eleventh house is identified with 
 A quarius . which is called the Love of Jove; it is the 
 house of friends, benefactions, and fortune. The twelfth 
 house is that of Pisces , which is called the Love of 
 Saturn. It is the most baleful and fatal of all; it is the 
 house of poisonings, of wretchedness, of envy, of evil 
 temper, and of violent death. 
 
 The Ihumand the Scorpio n are the houses affected by 
 Mars; the Pull and the balance are referred to Venus; 
 tluTTwins and the Virgin to Mercury; the Archer and 
 Fishes to Jupiter; the Goat and. Water-bearer to 
 Saturn ; the Lion to the Sun ; and the Crab to the Moon. 
 
 The position of the planets in respect of the constella¬ 
 tions must be carefully marked, and as the rapid re¬ 
 volution of the earth causes changes every moment in 
 the disposition of the stars, so the actual instant of 
 nativity should be ascertained from the midwife, if an 
 accurate horoscope is to be insured. When Mars is in 
 agreement with Aries at the moment of birth, it gives 
 longevity, courage and pride ; if it be in agreement with 
 Taurus, riches and courage result. Broadly, the in¬ 
 fluence of Mars augments t hat of the constellation with 
 which it agrees, addi ng s trength and value. Saturn, 
 who .inflicts penalties, miseries, and disease, augments 
 the evil and stultifies the good influences ; Venus, on the 
 contrafj'TTncrcases those whiclfare good w'hile it weakens 
 the power of those which are evil. Mercury^augments 
 or e nfeebles influ ences according to the nature of its 
 conjunctions. In agreement with Pisces, its good effect 
 is diminished ; with Capricornus it is extended. The 
 
168 
 
 THE OCCULT SCIENCES. 
 
 Moon adds melanch oly to fortunate constellations, and 
 sadness or insanity to others. Jupiter, giving honours 
 and riches, increases all favourable influences and almost 
 destroys bad ones. The.Sun in the ascendant gives the 
 favour of princ es, and its'effect upon influences is akin 
 to that of Jupiter; in the descendant it foreshadows 
 reverses. Gemini, Libra, and Virgo give beauty in a 
 superlative degree; Scorpio, Capricornus, and Pisces 
 give beauty in a middle degree; the others more or less 
 of ugliness. Virgo, Libra, Aquarius, and Gemini endow 
 the native with a pleasant and melodious voice; Cancer, 
 Scorpio, and Pisces give one that is ordinary or disagree¬ 
 able, while the others are devoid of influence in this ( 
 respect. If the planets and constellations are found in | 
 the East at the time of the horoscope, their influence 
 will be experienced at the opening of the life or the 
 enterprise; if they are seen in the zenith the effect will 
 be postponed till the middle, and till the latter end ifl 
 they appear in the West. 
 
 These general notions may be supplemented by an 
 account of the properties of the seven planets, com- 
 \jj piled by Elihu Rich, from a number of ancient authori¬ 
 ties. Saturn is cold and dry, melancholy, earthy, 
 
 ! malevolent, solitary, and when “ ill-governed ” produces 
 the most malignant qualities; the Buddhists represent 
 him as crowned, and of a black colour. Astrologers 
 consider him as the “greater infortune.” Jupiter, the 
 “ greater fortune,” is the author of tempera nce, m odesty, 
 solrriety, and justice ; he rules the lungs and blood, and 
 the last monthrin gestation; he is represented of a golden 
 colour, riding upon a lion. The colours under him are sea- 
 green, blue, and purple. Mars, the “lesser infortune,” 
 is choleric and fierce, author of quarrels, dissensions, 
 strife, war, and battle ; his colours are red and white ; 
 he is depicted riding on a peacock, with a crown on his 
 head; fierce animals, bloodTcotoured stones, &c., are 
 under his influence, and he is the cause of all fevers. 
 The Moon is feminine, neither fortunate nor unfortunate 
 in herself, but having an influence in accordance with the 
 aspect of other planets ; her metal is silver ; her colours 
 white, pale green, and pale yellow; when well dignified 
 
ASTROLOGY. 
 
 169 
 
 she gives a timorous, imaginative, engaging disposition, 
 and a fondness for change and travelling. She is re¬ 
 presented crowned, and riding on an elephant. Venu s, 
 the “ smaller fortune ” is the author of jnirfch and con¬ 
 viviality, the queen of pleasure and the mistress of 
 refinement; her colours are white and light blue ; the 
 Buddhists depict her crowned, riding upon a bull; 
 when ill-governed, she disposes to lewdness and profli¬ 
 gacy. Mercury is the author of the most pointed wit, 
 ingenuity, and invention ; when well dignified he pro¬ 
 duces a subtle imagination and retentive memory ; 
 otherwise his tendency is to all kinds of charlatany, 
 empty boasting, and tale bearing. His metal is quick¬ 
 silver, his angel is Raphael, and his colours are black 
 and azure. He rides on a buffalo and is painted dark 
 blue. He is masculine or feminine according to his 
 conjunction with other planets. The Sun, if well dig¬ 
 nified, is always equal to one of the fortunes; in some 
 respects, his influence is equal to that of Jupiter, but 
 magnanimity is his predominant characteristic. The 
 diamond, the ruby, the carbuncle, pure gold, and all 
 yellow metals are under him; he is represented riding 
 on a horse. 
 
 In addition to the direct influence which is exercised 
 by the celestial universe on the destinies and dispositions 
 (of men, there is an influence ofanjndirect nature on life 
 and fortune through the control which is assigned to the 
 ! planets and the stars of the twelve constellations over the 
 r several members of the human body. The head, which 
 is the seat of intelligence, is assigned to the providence 
 of the jun, which is the root and source of the influences 
 diffused from the entire planetary system; the Moon 
 governs the right arm ; Venus has dominion over the 
 left; J upite r presides over the stomach ; the energies of 
 the sexual organs are directed by the powerful spirit of 
 the ruddy-coloured Mars ; M ercury dominates the right 
 foot, which is said to - Be - the seat of speed; the left is 
 assigned to Saturn. In the astrology of the twelve con- 
 I stellations, Aj'ies governs the head, Taurus the neck, 
 
 ' Gemini the arms and shoulders, Cancer the heart and 
 breast, Leo the stomach, Virgo the womb, Libra the 
 
170 
 
 T1IE OCCULT SCIENCES. 
 
 loins and back ; Scorpio the generative members, Sagit¬ 
 tarius the thighs, Capricornus the knees, Aquarius the 
 legs, Pisces the feet. 
 
 The pneumatic hypotheses of angelology have assigned 
 to the ministers of Heaven the government of empires 
 and cities, but the science of the stars has discovered 
 that the responsibility of the spiritual hierarchs is shared 
 by the great constellations, and it has been decided by 
 German adepts in the mysteries of celestial influences that 
 Frankfort is ruled by the Ram, Wurtzburg by the Bull, 
 Nuremberg by the Twins, which should therefore be the 
 sign of the Rosicrucian Fraternity ; Magdeburg by the 
 Crab, Ulm by the Lion, Heidelberg by the Virgin, 
 Vienna by the Balance (which to-day has a certain pro¬ 
 priety as it is there that the peace of Europe is held 
 in an oscillating equipoise) ; Munich by the Scorpion, 
 Stutgart by the Archer, Augsburg by the Goat, Ingol- 
 stadt by the Water-bearer, and Ratisbonne by the Fishes. 
 
 An authority more venerable than German astrologers, 
 the mythical messenger, Hermes, has placed the seven 
 openings in the head of-humanity under the special 
 directions of the seven planets, and has referred Saturn 
 and Jupite r to t hg ears, Mars and Venus to the nostrils, 
 the Sun and Moon to_the_eyes, and Mercury to the 
 mouth. Leon the Israelite, in his Kabbalistic “ Philo¬ 
 sophy of Love,” explains that the sun and moon are 
 appropriately referred to the eyes, as those luminaries 
 are the eyes of the superior world ; while Mercury, the 
 messenger, the revealer, the veritable Hermes, the Lord 
 of the Logos, has a natural providence over speech. _ 
 
 The enumeration is by no means exhausted. Saturn 
 has power over life, over changes, buildings, and the 
 circle of the sciences; Jupiter over honour, ambition, 
 wealth, and cleanly habits; Mars over war, prisons, 
 marriages, and animosities ; the Sun over hopes, happi¬ 
 ness, emolument, inheritances; Venus, over friendship 
 and love ; Mercury over diseases, losses, debts, commerce, 
 and the fountains of fear which exist in the soul of man ; 
 the Moon over sores and wounds, over dreams and 
 thefts. Such is the division laid down in Albertus 
 Magnus, to wit, in the “ Admirable Secrets ” which, 
 
ASTROLOGY. 
 
 171 
 
 though their antiquity is great in their original black- 
 letter form, are undoubtedly falsely ascribed. 
 
 The planets have also a presidence over the seven 
 days of the week, a fact which is too commonly known 
 to needT more than a passing reference; but as the 
 emblems which astrology has ascribed to the planets 
 with which it was acquainted are continually recurring 
 in Hermetic science, and especially in physical alchemy, 
 it will be as well to reproduce them here for the benefit 
 of initial inquirers. 
 
 Saturn, fj Venus, <j? Quartile, □ 
 
 Jupiter, 11 Mercury, 9 Trine, A 
 
 Mars, $ Sun, Cl) Opposition, § 
 
 Moon, )) Sextile, Conjunction, 6 
 
 There is a simplified form of astrology which, like 
 most simplifications in occultism, is vague and unsatis¬ 
 fying in its results. This is the method of foretelling the 
 destiny of an individual from the position of the constel¬ 
 lations at his birth. It considerably limits the varieties 
 of human disposition and reduces the scope of fortune 
 within exceedingly narrow bounds. Astrological computa¬ 
 tions have the interest of curiosity alone, and well-balanced 
 minds will be indisposed to review the observations 
 which follow in anything but an antiquarian light. 
 
 The Signs in the Heavens , and the Projjhetic Significance 
 Involved in them. 
 
 ]. The Ram. —The power or influence of Aries is hot 
 and dry. It rules in the heaven from the 21st of March 
 to the 23rd of April. Those who are born under its in¬ 
 fluence are irascible, prompt, lively, eloquent, inclined 
 to study, but violent, untruthful, and inconstant. They 
 are seldom faithful to their word and quickly forget 
 their promises. The native receives from the constel¬ 
 lation a dry, lean, and spare body ; he is strong and 
 large-boned, has piercing eyes, sandy or red hair, and a 
 swarthy complexion. His chief dangers will be from 
 horses, and he will be fond of fishing and hunting. 
 
 The woman who is born under Aries will be vivacious, 
 inquisitive, and pretty. She will be fond of gossip, 
 
172 
 
 THE OCCULT SCIENCES. 
 
 will have a proclivity to falsehood, and a taste for 
 good cheer. She will be subject to fits of passion, and 
 in old age will be slanderous and a severe critic of her 
 own sex. She will marry soon, and will be the mother 
 of many children. The presence of Jupiter or Venus in 
 this sign at the hour of birth will impart to it a better 
 influence; Saturn or Mars will intensify its malignant 
 qualities. Aries rules the head and face, produces small¬ 
 pox, epilepsy, apoplexy, headaches, hypochondriasis, 
 baldness, ringworm, &c. The colour which corresponds 
 to it is white mingled with red. 
 
 2. The Bull. —The influence of Taurus predominates 
 from the 22nd of April to the 21st of May. It is cold, 
 dry, earthy, melancholy, feminine ; it imparts to the 
 native a broad brow, thick lips, a rather brutal and 
 melancholy temperament, slow to anger, but violent and 
 difficult to be appeased when once enraged. From these 
 observations it is plain that it imparts also the lower 
 class of courage as well as the physical strength. The 
 person born under its influence will make enemies but 
 will be able to prevent them from injuring him. He 
 will enjoy a certain kind of happiness, and will travel 
 into far countries; his life will be long and he will be 
 subject to few diseases. 
 
 The woman who is born under this constellation is 
 endowed with strength and courage. She will have 
 great energy but will be violent and easily carried away. 
 At the same time, she will be able to bend to her duty, 
 and will prove an obedient wife. Much judgment and 
 much good sense will characterise her, but she will be 
 somewhat over-talkative. She will be more than once a 
 widow; she will bear children, to whom she will leave 
 fortunes. The colour corresponding to Taurus is white 
 mixed with citron. 
 
 3 : The Twins,— The power or influence of Gemini is 
 hot and moist, like a fat, rich soil. The native will be 
 fair and tall, of straight body and sanguine complexion, 
 rather dark than clear. The arms will be long, the 
 hands frequently short and fleshy, the hair and eyes 
 generally a dark hazel, the looks wanton, the under¬ 
 standing skilful in business. This constellation is rich in 
 
ASTROLOGY. 
 
 173 
 
 the gifts of friendship ; those who are born under its 
 influence will be strong of heart, elegant in figure, full 
 of spirit, prudence, and generosity. Its fortunate in¬ 
 fluence prevails from the 22nd of May to the 21st of 
 June. The native, it may be added, will be confident, 
 fond of the chase and of travelling, with more of the 
 spirit of adventure than of fortune-seeking, but, as 
 commonly happens with the indifferent, he will never 
 be actually poor. He will be animated, subtle, and 
 pleasure-loving, and will have some taste for the 
 arts. 
 
 The woman who is born under Gemini will be affec¬ 
 tionate and beautiful, with a gentle and simple heart, 
 but somewhat neglectful of domestic duties. The fine 
 arts, more especially music and drawing, will exercise 
 great fascination over her mind. 
 
 The diseases which belong to the sign are those of the 
 arms, shoulders, and hands, also frenzies, fevers, blood 
 poisoning, disorders of the brain, and insanity. The 
 colour corresponding to Gemini is white mixed with red. 
 The constellation governs from the 22nd of May to the 
 21st of June. 
 
 j. The Crab.— This sign foments squabbles; it is 
 cold and moist, like a marshy and moorish land. It 
 rules in heaven from the 22nd of June to the 21st of 
 July. The native who is born under its influence is 
 fair and pale, of an undersized and small stature, the 
 upper part of the body being large in proportion to the 
 lower, the face round, the hair brown, the eyes grey; 
 the disposition will be phlegmatic and heavy, the con¬ 
 stitution effeminate, the voice weak. Men under its 
 influence will be sensual; their life will be chequered 
 with lawsuits and quarrels, from which, however, they 
 may often emerge successfully. Their chief perils will 
 be on the sea. Moreover, this horoscope commonly 
 gives a tendency to gluttony, though occasionally pru¬ 
 dence, wit, and a spice of modesty. 
 
 Women who are born under this constellation will be 
 inclined to have many children ; they will be very fairly 
 good looking, active, hasty, but soon appeased. They 
 will have no tendency to excessive corpulence. They will 
 
174 
 
 THE OCCULT SCIENCES. 
 
 find pleasure in helping others, but will be timid and a 
 little deceitful. 
 
 All diseases of the breast and stomach are peculiar to 
 this sign, as also indigestion, cancer, consumption, asthma, 
 &c. The colour which is in harmony with it is green or 
 russet. 
 
 5. The Lion. —The dominion of Leo endures from 
 the 22nd of July to the 21st of August. It is fiery, hot, 
 dry, masculine, choleric, barren, but commanding. It 
 gives to the native a large masculine body, with broad 
 shoulders, an austere countenance, hair inclining to 
 yellow, eyes piercing, looks sprightly, voice strong, and 
 countenance of a ruddy or sanguine oval. The character 
 which it will impart is courageous and resolute, brave, 
 audacious, magnanimous, proud, eloquent, and self- 
 sufficient, the mind aspiring, the heart generous, the 
 disposition open and courteous. Such a person will love 
 banter, will be frequently surrounded by danger, but his 
 children will be his consolation and happiness. He will 
 be continually abandoning himself to passion, and will 
 as continually repent his excesses. Honours and dig¬ 
 nities will be showered on him, but, in the first instance, 
 he will long have sought them. 
 
 The woman who is born under this constellation will 
 be vivacious, hasty, and brazen. She will nurse ill-feel¬ 
 ing ; she will talk much, and her speech will be frequently 
 bitter. For the rest, she will be good-looking, though 
 with a large head. She must beware of boiling water 
 and of fire. She will be subject to pains in the stomach, 
 and will have few children. This constellation produces 
 all the passions and affections of the heart, as also con¬ 
 vulsions, violent fevers, plagues, and pains in the back. 
 The colour is red or green. 
 
 6. The Virgin.—T his sign of the celestial sphere 
 governs from the 22nd of August to the 21st of September. 
 It is earthy, cold, dry, barren, and feminine; the native 
 related thereto has a well-composed, slender body, rather 
 above the middle stature; his complexion is brown, his 
 hair lank, his voice thin and shrill; he is also witty 
 and studious, generous, sincere, intelligent, fond of dis¬ 
 tinction, but he will be unable to keep either his own 
 
ASTROLOGY. 
 
 175 
 
 secrets or those that may be confided in him ; he will 
 be proud, elegant in language and carriage, a profitable 
 friend, and compassionate towards others in their dis¬ 
 tresses. 
 
 The woman who is born under the dominion of this 
 constellation will be chaste, honest, retiring, full of in¬ 
 telligence and foresight; she will love both to do and to 
 speak good ; she will have becoming pride, but she will 
 ever be willing to serve others. Her anger will be 
 neither dangerous nor long continued. 
 
 Diseases of the intestines are referred to the sign of 
 the Virgin. Black speckled with blue are the colours 
 which correspond to its influence. 
 
 7. The Balance rules in the celestial sphere from the 
 22nd of September to the 21st of October. The sign is 
 volatile in character; it is sanguine, hot, moist, and 
 masculine. Men who are born under this sign have a 
 tall and well-proportioned body, a handsome coun¬ 
 tenance, a complexion which in youth is ruddy, and in 
 age florid and pimply; the eyes are grey, the hair yellow 
 or flaxen. According to one account, for accounts differ, 
 the disposition is friendly and courteous, the character 
 distinguished for rectitude; according to another it is 
 commonly quarrelsome and pleasure-loving. Success 
 may be chiefly expected in maritime enterprise, though 
 it is attainable in any species of commerce ; the native, 
 in either case, is certain to undertake long voyages. 
 His manners will be easy, his speech fluent, his promises 
 faithless; his good fortune will be greater than his pru¬ 
 dence, and he will be the heir of many. He will love 
 his first wife, and will not have many children. His 
 chief dangers are from the malice of the incendiary and 
 from boding water. 
 
 The woman who enters life under the auspices of 
 this constellation will be amiable, cheerful, agreeable, 
 sprightly, and sufficiently fortunate. Her manners will 
 be good, her speech persuasive, her disposition suscep¬ 
 tible and quarrelsome. She will be married either at 
 seventeen or at twenty-three, and must beware of the 
 same dangers as the male native. 
 
 The Balance is responsible for certain diseases of the 
 
176 
 
 THE OCCULT SCIENCES. 
 
 abdominal viscera. Black, swarthy, or dark crimson are 
 the colours which are in sympathy with its influence. 
 
 8. The SCORPION is feminine, phlegmatic, and cold. 
 It governs in heaven from the 22nd of October to the 
 21st of November. Those who are born under its in 
 fluence will be robust and corpulent, of middle stature, 
 broad visage, with brown complexion and black curly 
 hair, the neck will be short, the legs thick, the body 
 hairy. The authorities differ about the disposition. 
 By some it is defined as simply reserved and thoughtful ; 
 others depict it at greater length, and with contrary 
 qualities. According to them it will be impudent, 
 brazen, fawning, crafty, concealing malice under an 
 amiable exterior. The native will speak one thing and 
 think another, and will be generally underhand and 
 prone to dissimulation. He will be naturally change¬ 
 able, will judge evilly of others, will nourish ill feeling, 
 will be talkative, but subject to fits of despondency. 
 When he laughs, it will be chiefly at the expense of 
 others, yet he will have some friends and will prevail 
 over his enemies. He may expect substantial legacies. 
 Among indispositions, he will be chiefly subject to the 
 disorders of the stomach. 
 
 The woman who is born under the influence of this 
 constellation will be deceptive and subtle; she will be¬ 
 have better to her second than to her first husband , her 
 words will be milder than her feelings; she will be 
 sensuous, vivacious, a great laugher, though also at the 
 expense of others. She will be inconsequential in act, 
 loquacious in speech, and evil in her thoughts towards 
 all. 
 
 The diseases which are ascribed to the constellation 
 are similar to those of the last, but include scurvy. The 
 colour which is in correspondence is dark brown. 
 
 9. The Archer is a fiery, dry, masculine sign. It 
 can endow the person who comes into the world under 
 its auspices with a well-formed body, a little exceeding 
 the medium height, with a somewhat long but withal 
 comely countenance, with chestnut hair, which, however, 
 will be inclined to baldness, a ruddy complexion, and an 
 active, intrepid, and careless habit. The influence of 
 
ASTROLOGY. 
 
 177 
 
 the sign will make him a good sportsman and one 
 fond of equestrian exercises. The predominance of 
 Sagittarius extends from the 22nd of November to the 
 21st of December. 
 
 The constitution of the native will be robust, and his 
 mind studious ; he will have a passion for sea voyages, 
 which will be the means of his advancement. He will 
 make friends, but will squander their money, yet, on the 
 whole, he will be just, secret, faithful, hard-working, 
 companionable, while his high spirit will be equal to his 
 self-love. 
 
 The woman who is born under the influence of this 
 constellation will have a restless, active mind, and will 
 be fond of work ; her soul will be easily open to the in¬ 
 fluence of pity; she will have a taste for travelling, and 
 will never stay long in one place. She will be rash, but 
 at the same time endowed with several advantageous 
 qualities alike of mind and heart. She will be married 
 either at nineteen or at twenty-four years old, and will 
 be a good mother. 
 
 The diseases which are caused by the Archer are 
 sciatica, gout, rheumatism, sores, disorders consequent 
 on intemperance, and on falls from horses. The colour 
 which is in correspondence is yellow or sanguine green. 
 
 10. The power of the G oat extends from the 22nd of 
 December to the 21st of January. Its nature is earthy, 
 cold, dry, melancholy, and feminine. The person who is 
 born under its influence will be slender in build, and of 
 dry constitution, with a thin visage, a scanty beard, 
 dark hair, narrow chest and small chin. Opposite 
 accounts of his disposition are given by different com¬ 
 mentators on the fortuities of simplified astrology. 
 By some it is described as collected, witty and 
 subtle, talented and upright. By others he is en¬ 
 dowed with an irascible, trivial, and suspicious char¬ 
 acter ; he is said to be addicted to quarrels and 
 litigation; he will be fond of work, but also of bad 
 company, and will be made ill by his excesses. Nothing 
 can be conceived more inconstant than the nature of this 
 man if his birth takes place in the night. He will be 
 cheerful, active, and sometimes will do good. The 
 
 M 
 
178 
 
 THE OCCULT SCIENCES. 
 
 influence of his star will ensure him good fortune on the 
 sea. He will be temperate in speech, will have a small 
 head, and sunken eyes. He will become wealthy and 
 avaricious during the latter part of his life. It will be 
 well for him to recollect that in all his diseases he will 
 derive much benefit from the bath. 
 
 The woman who enters life under the auspices of the 
 Goat will be vivacious, volatile, but at the same time 
 so timid in her youth that she will blush at the smallest 
 trifle. As she advances in age, her character will, 
 however, develop sufficient firmness and courage. While 
 endeavouring to conceal it she will expose the jealousy 
 that will rule her. She will speak much and will act 
 inconsequently; she will love travelling, and will not 
 be remarkable for beauty. 
 
 The diseases which are chargeable on this constellation 
 are those which are caused by melancholy, hysteria, 
 sprains, and leprosy. The colours which are in corre¬ 
 spondence with the sign are black or russet. 
 
 11. T he W axeh.-JBeahe:r.— This sign is aerial, hot, 
 moist, rational, humane, sanguine, and masculine. It 
 endows the native with a well set, thick, robust body, a 
 long visage, a pale and delicate countenance, a clean and 
 sanguine complexion, and bright sandy or dark flaxen hair. 
 The man who is born under the influence of this con¬ 
 stellation will be amiable, intelligent, cheerful, curious, 
 quick at scheming, boastful, and volatile, though not by 
 any means wanting in discretion. He will covet honours 
 and distinction, will be long-lived, being poor during the 
 first part of his life and afterwards moderately well off. 
 He will run many dangers, will contract several diseases, 
 and will be especially subject to fever. His children 
 will be few in number. 
 
 The woman who is born during the dominion of the 
 Water-Bearer will be constant, generous, sincere, and 
 liberal. She will be a prey to sadness, will have struggles 
 with adversity, and will undertake long voyages. 
 
 The diseases which are ascribed to the influence of 
 this sign are affections of the legs and ankles, disloca¬ 
 tions, gout, and putrefaction of the blood. The colours 
 in correspondence are azure or light blue. Its dominion 
 
ASTROLOGY. 
 
 179 
 
 extends from the 22nd of January to the 21st of Feb¬ 
 ruary. 
 
 12. The Fishes. —This sign is watery, cold, moist, 
 idle, effeminate, sickly, phlegmatic, and fruitful. It rules 
 from the 22nd of February to the same date in March, 
 and it endows the native with a short stature, a pale 
 complexion, a fleshy and ill-shaped body, light hair and 
 eyes, thick shoulders, a large face, and an awkward 
 carriage of the head. 
 
 The man who is born under its influence will be offi¬ 
 cious, lively, a lover of sport, of a good temper, and out¬ 
 side his own house he will be fortunate. In his youth 
 he will not be rich, and when he has got into easier 
 circumstances, he will take little care of his fortune, and 
 will fail to profit by the lessons of experience. He will 
 be also presumptuous, and will be caused some trouble 
 by indiscretions in his speech. 
 
 The woman who is born under the rule of the Fishes 
 will be good in looks, but her youth will be full of 
 troubles and weariness. She will love doing good, will 
 be sensible, discreet, economical, judicious, and will avoid 
 the world. Her health will be feeble up to the age of 
 twenty-eight, then it will become fairly robust, though 
 she will occasionally suffer from colic. 
 
 The sign of the Fishes governs the feet and toes, and 
 produces all the pains which are incidental to those ex¬ 
 tremities, as also ulcers and pimples. The colour in cor¬ 
 respondence is that of glistening light. 
 
 Could anything be more futile than chiromancy and 
 card prognostication, it is probably the zodiacal astrology 
 which has been just described, and which limits the 
 varieties of human destiny, disposition, and physical 
 appearance to twelve kinds.* 
 
 Astrological students should be made aware of the 
 palmary importance of two ancient and voluminous 
 treatises, which contain the whole theory and practice 
 of the starry science, elaborated with the most perfect 
 
 * It has been suggested in this connection that as most people 
 belong to mixed types, the twelve kinds are multiplied inde¬ 
 finitely. 
 
180 
 
 THE OCCULT SCIENCES. 
 
 precision. The first is the Speculum Astrologies of Junctin I 
 de Florence, 2 vols., 1581 ; the second is the M afheseo s, J 
 Libri viii., 1551. The foundation of the vast treatise of 
 Junctin de Florence is a rare Greek treatise of Ptolemy 
 of Pelouse, one of the last of the grand succession of 
 oriental initiates who glorified the Alexandrian school of 
 philosophy. The original manuscript enunciated the Her¬ 
 metic traditions of Egyptian oriental magic, while the 
 \ commentary of Junctin de Florence contains the result 
 of its author’s life-long researches among the profundities 
 of Chaldaic Astromancy, Jewish Kabbalism, and Arabian 
 Theurgy. Julius Firmius Maternus also drew from 
 the work of Ptolemy the foundation of his astrological 
 methods, producing, in a smaller compass, an absolutely 
 practical manual. Junctin de Florence was an illustrious 
 doctor of theology, the almoner of Francois de Valois, 
 the youngest brother of Henry HI. of France. Julius 
 Firmius Maternus was a Sicilian priest of the fourth cen¬ 
 tury. The fortunate possessor of these works may soon 
 place himself in possession of the secret code of As¬ 
 trology, but the substance of both are embodied in 
 Christian’s “Histoire de la Magie,” 8vo, Paris, 1870. , 
 This disciple of Efiphas Levi gives a general theory of 
 the Horoscope and the Keys of Astrological Science, / 
 which lie denominates almost infallible. 
 
KABBALISM. 
 
 A S in other departments of magical literature, there 
 are two views current concerning Kabbalis m. 
 There is that of incredulous criticism which con¬ 
 siders it to be, historically, a flagrant forgery, and, in 
 itself, barbarous and unintelligible jargon ; and there is 
 that of uncritical credulity which accepts it as “ the key 
 of things kept secret from the foundation of the world.” 
 The truth, as in other cases, would appear to lie between 
 these two extremes. Before attempting to appreciate 
 the science, it is necessary, in the interests of the unad¬ 
 vanced inquirer, to make a few preliminary explanations. 
 
 Kabbalism is an art or a science which is derived from 
 the Kabbalah, a term which signifies “ reception,” in the 
 sense of an heirloom which is handed down from father 
 to son. It is used to denote a considerable body of 
 esoteric or mystical literature belonging to the Jews. 
 Its mbstTtrrpoTtant divisions are the ^Bahii^. which is 
 said to be the most ancient book of rabbinical literature, 
 but which seems to be wholly unknown to a number of 
 occult students at the present day ; the ffnhar, or book 
 of splendour; the Scpher Sephiroili, or book of emana¬ 
 tions ; the S cpher Jetzirah . which treats of the thirty- 
 two paths of the"Absolute ; and the As ch Metza reph. 
 The philosophical doctrines developed in these works 
 are affirmed to have been perpetuated by the secret 
 method of oral tradition from the first ages of humanity. 
 “ The Kabbalah,” says Dr. Ginsburg, when explaining 
 the story of its birth, “was first taught by God Himself 
 to a select company of angels, who formed a theosophic 
 school in Paradise. After the Fall the angels most 
 graciously communicated this heavenly doctrine to the' 
 disobedient child of earth, to furnish the protoplasts with 
 the means of returning to their pristine nobility and 
 
182 
 
 THE OCCULT SCIENCES. 
 
 felicity. From Adam it passed over to Noah, and then 
 to Abraham, the friend of God, who emigrated with it 
 to Egypt, where the patriarch allowed a portion of this 
 mysterious doctrine to ooze out. It was in this way 
 that the Egyptians obtained some knowledge of it, and 
 the other Eastern nations could introduce it into their 
 philosophical systems. Moses, who was learned in all 
 the wisdom of Egypt, was first initiated into the Kab¬ 
 balah in the land of his birth, but became most proficient 
 in it during his wanderings in the wilderness, when he 
 not only devoted to it the leisure hours of the whole forty 
 years, but received lessons in it from one of the angels. 
 By the aid of this mysterious science the law-giver was 
 enabled to solve the difficulties which arose during his 
 management of the Israelites, in spite of the pilgrimages, 
 wars, and frequent miseries of the nation. He covertly 
 laid down the principles of this secret doctrine in the 
 first four books of the Pentateuch, but withheld them 
 from Deuteronomy. Moses also initiated the seventy 
 Elders into the secrets of this doctrine, and they again 
 transmitted t hem from hand to hand. Of all who formed 
 the unbroken line of tradition, David and Solomon were 
 the most deeply initiated into the Kabbalah! No one, 
 however, dared to write it down till Schimeon ben 
 Jochai, who lived at the time of the destruction of the 
 second. After his death, his son, Rabbi Eleazar, and 
 his secretary, Rabbi Abba, as well as his disciples, col¬ 
 lated Rabbi Simon Ben Jochai’s treatises, and out of 
 these composed the celebrated work called Z H R, 
 Zohar, Splendour, which is the grand storehouse of 
 Kabbalism.” 
 
 This version of the history of Jewish transcendental 
 literature is accepted at the present day by a number of 
 mystical thinkers not in themselves illiterate, but whose 
 veneration has blunted their critical faculty. Their 
 imaginations are overwhelmed by the grandiose specula¬ 
 tions of the Jewish mystics, and, naturally inclined to 
 credulity, they believe in the antiquity of the Kabbalah 
 not actually for the reason which prompted the stormy 
 faith of Tertullian —Credo quia absurdum —but because it 
 is a large idea, just as they believe in the antiquity of 
 
KABBALISM. 
 
 183 
 
 the Rosicrucian Society, and in the connection of the 
 Masonic Brotherhood with the splendid order of the 
 Temple and with the vague wonders of Eleusinian 
 mysteries. The student who is in search of truth must, 
 however, be fortified against the glamour of romance, 
 and he will do well to realise that this supposed history 
 of Kabbalistic origines is almost wholly fabulous, and no 
 evidence worthy of the name can be adduced to support 
 it. It is possible that a certain amount of secret doctrine 
 and a certain number of secret exegetical methods were 
 perpetuated by tradition in Judea, and that they were 
 ultimately incorporated in the Kabbalah, but this is the 
 sum total of its claim to antiquity, while, on the other 
 hand, there is practically no doubt that the most prized, 
 the most voluminous, and, philosophically, the most 
 suggestive and valuable section of Kabbalistic literature 
 is a work of the thirteenth century. 
 
 In his essay on “ The Kabbalah; its Doctrines, 
 Development, and Literature,” Dr Ginsburg enters into 
 a detailed examination of the facts and arguments which 
 have satisfied the most eminent authorities that the 
 “ Zohar ” is of modern origin. It would be beyond the 
 scope of our purpose to enumerate them in these pages in 
 any exhaustive manner, but it may be briefly remarked 
 that this treatise provides a mystical explanation of the 
 Hebrew vowel points which were introduced at the close 
 of the sixth century, that it cites an author who is 
 known to have lived and died during the eleventh 
 century, that it mentions the Crusades, and records 
 events which transpired in the year A.D. 1264. It was 
 some few years previous to 1291 that copies of the 
 Zohar first began to be circulated by a Spanish Jew 
 named Moses De Leon, who pretended to be in posses¬ 
 sion of an autograph manuscript of its reputed author 
 R. Simon ben Jochai. The value of this pretension was 
 made evident after his death, when the wealthy Joseph 
 de Avila promised the destitute widow of Moses de 
 Leon, “ that if she would give him the original MS. of 
 the Zoliar from which her husband made the copies, his 
 son should marry her daughter, and that he would give 
 them a handsome dowry. Whereupon the widow and 
 
184 
 
 THE OCCULT SCIENCES. 
 
 daughter declared, that they did not possess any such 
 MS., that Moses de Leon never had it, but that he com¬ 
 posed the Zoliar from his own head, and wrote it with 
 his own hand.” 
 
 In the same way, the consensus of authorities refers 
 the hook of Creation, attributed to the patriarch Abra¬ 
 ham, to “ the ninth century of the Christian era, when 
 it first became known,” and the rest of this curious 
 literature to a variety of periods ranging between the 
 eighth and the thirteenth centuries. So early as the be¬ 
 ginning of the fifteenth century, it may be added, the 
 suspicious character of the Zohar was exposed by a 
 learned philosophical Israelite of the University of 
 Padua. 
 
 The mysticism of the Mishna and the Talmud must 
 be carefully distinguished from that of the Kabbalistic 
 writings. Of the comparative antiquity of the two former 
 cycles of Jewish literature there can be no reasonable 
 doubt. What antiquity belongs to the doctrines which 
 are developed in the latter must be traced to the Alex¬ 
 andrian school of theurgic magic which, post-Christian 
 as it was, may be admitted to have been the heir of many 
 antique traditions. 
 
 Having established, as far as may be possible in a 
 short summary of the latest results of independent criti¬ 
 cism, the actual antiquity of the chief books comprised 
 in the Kabbalah, it is necessary to say a few words with 
 regard to its claims upon the modern student of mystic¬ 
 ism. It is clear that its philosophical value is not 
 depreciated by its modern origin; that is completely 
 independent of its position in history. It is said by its 
 admirers to be an absolute guide to knowledge in all the 
 most profound problems of life. It indicates the nature 
 pmd attributes of God, the Supreme Being, whom, how¬ 
 ever, it does not attempt to define. It indicates 
 the origin and evolution of the cosmos; it describes 
 the creation of angels and of men, the nature pos¬ 
 sessed by both, with the nature of demons, and of 
 the intermediate and elementary beings which fill the 
 universe. It affords a satisfactory solution of the grand 
 mysteries connected with the soul of man, expounds the 
 
KABBALISM. 
 
 185 
 
 interior significance of the written law, and contains the 
 infallible keys of many other mysteries. Truly, this is 
 an extensive philosophical programme, and if so inclu¬ 
 sive a claim can be substantiated, it is obvious that the 
 student of occultism may profitably confine his attention 
 to the Kabbalah, and may, without detriment, ignore 
 all that is unconnected with it. On examination, how-, 
 ever, it proves that with all this splendour of promise,' 
 the Kabbalah is simply a series of dogmatic hypotheses ; t 
 it is not a guide to knowledge ; it is a body of positive \ 
 doctrine, based on a central assumption which is in¬ 
 capable of proof, and enunciated in a singularly bar¬ 
 barous and unintelligible form. “ This tradition,” says 
 Eliphas L6vi, “ wholly reposes on the single dogma of 
 magic—that the Visible is for us the proportional 
 measure of the Invisible.” And again: “The religion 
 of the Kabbalists is at once all hypothesis and all certi¬ 
 tude, for it proceeds by analogy from the Known to the 
 Unknown.” In other words, there is a correspondence's 
 between the seen and the unseen, and it is possible to 
 reason from the one to the other. Pseudo-Hermes has, 
 given another and axiomatic presentation of the same 
 notion : “ That which is above is in proportion with 
 that which is below, and that which is below is in propor¬ 
 tion with that which is above.” You can reason up from 
 man to God, from earth to heaven, from body to spirit. 
 This argument from analogy is something like the 
 argument from design ; it is not satisfactory, it is not 
 reliable, and yet it is difficult to dispense with it. Wej 
 fashion the World Beyond in the likeness of the world 
 about us, because we are unable to imagine a wholly 
 different order of subsistence from that with which ex¬ 
 perience has acquainted us. At the same time, the limita¬ 
 tions of our own nature cannot certainly, nor, indeed, 
 reasonably, be upheld as the measure of eternity, and a 
 philosophy which invests this limitation with an absolute 
 value maybe bold, as it also may be ingenious, but there 
 is no obvious or irresistible reason for accepting it as a 
 sober guide. 
 
 The Ivabbalistic evolutions of the Macroprosopus, and 
 the revolutions of the soul of man, are very interesting 
 
186 
 
 THE OCCULT SCIENCES. 
 
 efforts of the human mind to account in an original 
 manner for the mysteries which encompass us, but they 
 are merely speculations, they have no claim on faith, 
 and when we turn from such modern interpretations of 
 the Kabbalah as are provided by JEliphas L6vi to the 
 grotesque and unmanageable typology of the original 
 works, and become acquainted with the extent of their 
 crudity, their inadequacy, and their arbitrariness, it will 
 become more than doubtful whether they will repay the 
 exceedingly painstaking study which will be required 
 to master them. They may be read indeed for their occa¬ 
 sional touches of sublimity, for their occasional bits of in¬ 
 sight, at times even for their poetic suggestiveness, and, 
 of course, they have their place in the history of philo¬ 
 sophy and in the history of Jewish letters. Whatever is 
 undertaken in excess of this we cannot believe will be 
 profitable. The investigation of the numerical value of 
 words ; of the effects which result from beheading them, 
 from curtailing them, from substituting new letters; 
 and the mysteries which are concealed in the shapes of 
 alphabetical symbols, are not subjects in reality more 
 serious than any other intellectual gymnastics achieved 
 in the world of puzzles. In the paper on the evocation 
 of angels at the beginning of this book, we have given 
 some extensive specimens of Kabbalistic investigations 
 conducted in the transcendental region of pneumatology 
 by means of curious calculations. Their value is on 
 their surface, it is easily estimated, and it is really too 
 late to attempt any serious resuscitation of this sort of 
 occultism. The best lesson we can learn from it is the 
 necessity—on which we have continually insisted—of 
 scrupulously separating the experimental knowledge of 
 the mystics from their bizarre fields of speculation. 
 
 We may add in conclusion that it is mainly to the Kab¬ 
 balistic combinations of the Divine Names that mediieval 
 magic is indebted for the terms in its rituals, as it was 
 thence also that it derived the belief in a resident virtue 
 in sacred names and in numbers. 
 
 The Kabbala Denudata of Baron de Rosenroth is the 
 most complete synopsis of Kabbalistic theosophy. It is, 
 however, in Latin, and the English reader must content 
 
KABBALISM. 
 
 187 
 
 himself, as best he can, with a portion of one of its divi¬ 
 sions, which has been translated by Mr. S. Mathers^ 
 and recently published in London, under the title of 
 the “ Kabb alah Unveiled.” The more advanced student 
 will find in Maimonides’ “ Guide of the Perplexed ” an 
 ingenuous and suggestive unveiling of the interior sense 
 of scripture according to the Kabbalistic laws of inter¬ 
 pretation. 
 
PART III. 
 
 - 0 - 
 
 THE MYSTICS. 
 
 T HE reader has been already made acquainted with 
 the defined end of mysticism, and with the broad 
 division of the mystics into two classes—physical 
 and spiritual. The physical mystics worked in accord¬ 
 ance with Hermetic mysticism in The world of metals and 
 minerals; the labours of the others were devoted to the 
 development of the secret possibilities which reside in the 
 subject Man. For all practical purposes, the history of the 
 alchemists proper begins with Geber, an Arabian, whose 
 life is enveloped in an obscurity which has given a romantic 
 warrant to a number of magnificent fables. He flourished 
 most probably in the eighth century of the Christian era. 
 The first ascertainable reference, in Western literature, 
 to the transmutation of metals, occurs, as already stated, 
 in a writing of Zosimus, the Pomopolite, who belongs to 
 the fifth century; but the origin of the great experiment 
 has been very imperfectly investigated. There is a litera¬ 
 ture of Oriental alchemy existing in Arabian manuscripts, 
 now scattered and practically entombed in the public 
 libraries of Europe, by a study of which the origins 
 of alchemy can be elucidated. But we are in want of a 
 history of chemistry as it was known to the ancients. 
 We are in want, in particular, of an exhaustive catalogue 
 of all chemical subjects known to the ancient Egyptians, 
 Greeks, and Romans, and Jews. That would determine 
 the actual nature of the materials of which a knowledge 
 was inherited by the followers of the Arabian Geber. 
 It would settle the debateable point how far these men 
 in reality contributed to the foundation and extension 
 of exoteric chemistry. Existing histories of this interest- 
 
190 
 
 THE OCCULT SCIENCES. 
 
 ing science occasionally enumerate the substances which 
 are mentioned for the first time in alchemical writings, 
 but there is no evidence to show that the information 
 was obtained first hand from the authorities quoted, and 
 as most of these histories, at least in England, and 
 undeniably as regards their earlier portions, are of the 
 most meagre and unsatisfactory character, it is difficult 
 to believe them the result of any adequate inquiry. 
 Thirdly ; we are in need of a history of chemical develop¬ 
 ment among the Hermetists, which could be compiled 
 from a study of their voluminous writings in historical 
 order. These matters must be necessarily handed over 
 to an inner circle of specialists, working to some extent 
 in common ; but they are of undoubted importance to all 
 students of mysticism, because they will determine the 
 true place of alchemy in the history of the sciences, 
 and will manifest a plain line of demarcation between 
 alchemists proper and the spiritual mystics, with whom 
 they are too completely identified by the wonder- 
 mongering theories of an uncritical transcendentalism. 
 
 From the period of Geber to that of Paracelsus, the 
 literature of physical alchemy appears to have been 
 sufficiently material, and the methods pursued in the 
 achieved or attempted performance of the Great Work, 
 were simply so much wading through an enormous variety 
 of processes which frequently dissipated the fortunes and 
 squandered the existence of the workers without any 
 definite good being attained. When the erratic splend¬ 
 our of the mind of Paracelsus rose comet-like over 
 the intellectual horizon of Germany, a change came. 
 He was the first to import into the Hermetic experiment 
 an element which was of a magicaF character; he ad¬ 
 mitted that gold might be made by the mundane process 
 of common chemistry, but this he denounced as in¬ 
 efficient and poor, when compared with the result which 
 might be produced by an exercise of the arcane potencies 
 of the human soul. There are certain operations in 
 which one is fain to believe that something of the nature 
 of the worker passes into the manipulated substance. 
 The cook, like the poet, is born and not made, and 
 under the influence of the culinary mission something 
 
THE MYSTICS. 
 
 191 
 
 from the other world passes into the viands which he 
 digests over his furnaces, and that something is trans¬ 
 mitted direct from his soul — a process which constitutes 
 the unteachable nature of his art. Now, the alchemist 
 is the cook of mineralogy, and the digestion of meats 
 and minerals is described in the French language by the 
 same term. Yet it is eminently difficult to understand 
 how a projection of vital fluid can accomplish metallic 
 transmutation. Skill, genius, and will-power can modify 
 forms and vary combinations, but it cannot change 
 natures, whence one is disposed to believe that the sub¬ 
 stance produced by the psycho-chemistry of Paracelsus 
 was simply a refined sophistication—a modified form, a 
 substance as to appearance changed, but as to radical 
 nature the same. On the other hand, a discriminating 
 criticism might discern in this magical psycho-mineralogy 
 and pneumatic metallurgy an agreeable manner of dis¬ 
 tinguishing between the alchemical methods of a man 
 of parts who infuses genius into his operations, and the 
 barren stupidities of the unimaginative and gross-minded 
 souffleur. However this may be, it is certain that 
 Paracelsus achieved an immense reputation, and created 
 a school"bf chemistry, which subsequentlyLproduced the 
 damask-like wealth and richness of that “mysterious 
 flower” of allegory, the Rose-C ross. More completely 
 than ever the science of al chemy becam e involved in 
 mysticism and centred in religion. It was a work which 
 to the unregenerate was impossible; it was one of the 
 I secrets of God — magnolia Dei et Natures —and the intensi¬ 
 fication of this idea more completely obscured it with 
 mystery, for sacramentum Regis abscondere bonum est. 
 From the psychic manufacture of gold, it is but a step 
 ■to the conversion of the metallic subject into an allegori¬ 
 cal idea, and men began to attribute to the philosophers 
 of old an aspiration less sordid than the search after 
 wealth unbounded, and to accredit them with a spiritual 
 intent. Some of the writings of Khunrath, a professed 
 alchemist, have nothing in common with the metallic 
 experiment—they are advanced text-books of Christian 
 theosophy expressed in the terminology of the turba 
 philosophorum, and from beginning [to end the entire 
 
192 
 
 THE OCCULT SCIENCES. 
 
 theory of the Hermetic practice was transcendentalized 
 by Jacob' Bdelnlrc. Side-by-side with this new school, 
 theTollo1vers~dfTtre physical work continued to multiply 
 their initiates till the beginning of the eighteenth cen¬ 
 tury, when for historical purposes it expired with the 
 mysterious Archimandrite Lascaris, a revival attempted 
 by Cagliostro, some fifty years later, being probably 
 fraudulent. 
 
 Fascinating as is the history of alchemy and the men 
 who pursued it, there can be no comparison between its 
 interest and the history of the larger opus of the spiritual 
 mystics. It is at this point that one feels the want of a 
 history of Christian mysticism in its relation to universal 
 mysticism, a work which would reward and require a 
 lifetime of labour and study. 
 
 One definition of mysticism has already been given in 
 the course of this work. There is another which, with 
 less appearance of precision, is also good. We must re¬ 
 member that mysticism is a science, a moyen do parvenir, 
 a way of attainment; it endows the human mind with 
 an instrument of knowledge; it is, in the words of an 
 encyclopaedist who has treated the aspiration with a 
 tolerable amount of respect—it is the endeavour of the 
 human mind to grasp the divine essence or ultimate 
 reality of all things, and to enjoy, while in this life and 
 in this body, the blessedness of an immediate communion 
 Avith the Highest. It recognizes the totality of finite 
 existence as a theophany—a “circle which ever returneth 
 in to the self-same spot,” to that point “rvhich hath no 
 parts and which hath no magnitude ”—God being the 
 beginning and the end of all, universalism being im¬ 
 plicitly included in the terms of the proposition, the kuv 
 of the universe necessitating beatitude, as the end of all 
 that is conscious, namely, all that is philosophically cap¬ 
 able of a permanent subsistence, and thus definitely 
 determining the nature of 
 
 “that far-off, divine event 
 To which the whole creation moves.” 
 
 % 
 
 As in practical alchemy, so in spiritual mysticism, 
 Paracelsus stands forth as a figure of considerable his- 
 
THE MYSTICS. 
 
 193 
 
 torical importance ; by the limitations of his character it 
 is wholly improbable that he attained the end of mystic¬ 
 ism, but to divine it in virtue of his great intellectual 
 lucidity was however permitted him, and he was con¬ 
 scious in no ordinary manner of the arcane possibilities 
 which exist in the soul of man. In him the physical 
 and spiritual mystics may be said to have met and joined 
 hands; for the alchemists were truly mystics; they 
 sought to ameliorate^ an individual substance by its 
 application toajiiiyersal substance, and this, in relation 
 to another sub]ect, was equally the end of the spiritual 
 adepts. In the illuminated philosopher of Hohenheim, 
 the dual aspiration may not have attained its height, but 
 it attained its union, and Paracelsus is useful in the his¬ 
 tory of philosophy not for what he personally achieved 
 but for the juncture which he represents, and which 
 materially aids in the realisation of the integral nature 
 of Hermetic work in all its fields of elaboration. He is 
 the sign-post which indicates the locality of the focus of 
 Christian mysticism. That is undoubtedly Germany, 
 which stands philosophically supreme among all the 
 nations of Europe, and is the source of light and leading 
 for all forms of speculative thought, however high or low. 
 It is not there, needless to say, that we are to seek the 
 fundamental elements of that aspirational Science of the 
 Life Within which, during all its centuries, has spiritual¬ 
 ised the church of Christ. It has been truly said that 
 the appearance of mysticism in the West is coincident 
 with the exhaustion of Greek and Jewish civilisation. 
 But thence it should not be concluded that these aspira¬ 
 tions are confined to periods of decadence, or that they 
 arc in themselves a sign of weakness and of religious dis¬ 
 integration in any opprobrious sense. The anxieties and 
 desires of the soul are quickened in those periods of 
 sorrow when the landmarks of the spiritual life are being 
 effaced for a period, and out of the great fermentation 
 which follows the operation of a strong dissolving instru¬ 
 ment, a new religious order is being slowly evoked. The 
 prevalence of mysticism during such periods is a sign of 
 strength and vitality; it shows the religious instinct 
 
 N 
 
194 
 
 THE OCCULT SCIENCES. 
 
 rising superior to doctrinal formalism, and while all 
 things 
 
 ‘‘ change and wear out; 
 
 Change and are turned about, 
 
 Falter and fail,” 
 
 asserts very plainly and certainly its permanent vitality 
 and strength. 
 
 The foundation of Christian mysticism is in the Neo- 
 PlatoniCjjar Alexandrian quest after the ecstaticTmtui- 
 tion oFThe Ineffable and SubsfantiaESIiT ftrrs probably 
 derived through Philo, whose God, the end in view, is 
 defined in terms of "^absolute transcendency.” On the 
 authority of the last edition of the “ Encyclopaedia Brit- 
 annica,” it may be stated that Neo-Platonism appeared 
 during the first half of the third century. The influence 
 of Philo was probably strong in the early Church. 
 Josephus, the pliant and courtly Israelite, tinctured so 
 stronglyYvith the worldly elements of the Paganism with 
 which he was surrounded, was useful historically as an 
 ally, because he represented, well or otherwise, the his¬ 
 torical actuality of the central figure of the new and 
 more divine dispensation ; but Philo, among all the Jews, 
 most nearly approached the philosophic side of Chris¬ 
 tianity. Yet his influence was destined to be absorbed 
 by that of the so-called Areop agite D ionysius, who, at 
 (the end of the fifth century, incorporated Platonic theo- 
 jsophy with Christian dogma, and developed his scale of 
 (the universe in consonance with the Hermetic doctrine 
 of success ive emanati ons. This scheme is essentially 
 mystical, and is a methodical application of Platonic and 
 Hermetic concep tion s to the Christian realisation of 
 heaven and the angelical intelligences which inform the 
 superior spheres. His transcendental tradition passed 
 over to Scotland, and influenced profoundly the extra¬ 
 ordinary mind of his translator, Erigena, whose perished 
 works are a distinct and irretrievable loss to the broader 
 school of Christian theology in the past. The golden 
 chain of speculation and the philosophy of transcenden¬ 
 tal desire were continued by St Bernard and his contem¬ 
 porary St Victor, who originated a school of thought 
 in which tKe~~illuminated Bonaven tura was a promi- 
 
THE MYSTICS. 
 
 195 
 
 nent disciple, his little treatise, Itinerarium Mentis ad 
 Deurn, being, within certain limits, a complete handbook 
 of transcendental thought, having direct reference to 
 Pseudo-Hermes, and destined in turn to influence the 
 great mind of Pascal. Mediaeval societies of mysticism 
 sprang up by degrees in Germany, both for men and 
 women, who devoted themselves to the cultivation of the 
 interior life, and whose ascribed writings were not de¬ 
 void of effect upon the powerful mind of Luther, in spite 
 of its native grossness. Along with these Christian 
 schools, it is, on the whole, probable, though the evidence 
 is of an indirect character, that secret fraternities per¬ 
 petuated the doctrines of Gnosticism and the illuminism 
 of the Pagan religions for many centuries after their sup- 
 posed disappearance, and thus originated the colleges of 
 magic in conjunction with Jewish Kabbalism, which 
 entered so largely into the practical mysticism of the 
 period. Men like Eckart and Tauler were the product 
 of many elements, and, iiT a sense, all of them lead us 
 towards Paracelsus as a central point, though the spiritual 
 powers of Paracelsus, whatever they may have been, 
 seem to have been possessed as a gift, and were not 
 traceably consequent on any distinct personal advance¬ 
 ment in the spiritual life. It was chiefly by translations 
 of this hierophant and of Cornelius Ag rippa that mystic¬ 
 ism was implanted in England after the searching fires 
 of the Keformation, and their influence may be traced 
 from the period of Tho mas V aughan * and More, his 
 Platonic critic, till the beautiful light of J acob Piihm p, 
 absorbed it finally. The marvellous shoemaker of 
 Gorlitz, practically the last of the German mystics, not 
 only exercised an immense influence in his own Father- 
 land, but also on the French sect of the Martinists, 
 whose head was the refined and delightful character, 
 Louis Claude de St Martin, originally the disciple of a 
 
 * Vaughan is deserving of more than a passing notice. His 
 writings, the most remarkable of which have been recently reissued 
 in London, reveal him as an advanced mystic, devoted to the 
 development of the interior powers of the soul, in which he seems 
 to have made progress of no ordinary kind. He was also a practi¬ 
 cal alchemist, and conducted experiments with his wife, whom he 
 regard ed as his spiritual counterpart. 
 
196 
 
 THE OCCULT SCIENCES. 
 
 man only second to himself in interest, and whose name 
 of Pasquales Martinez still exercises a spell of glamour. 
 Perhaps it escaped Madame Guion, who belonged to an¬ 
 other school, but it bade fair to revolutionize England in 
 the hands of William Law and writers like Jane Lead. 
 This is possibly an extreme statement, but it is not devoid 
 of warrant. 
 
 In our own day the philosophy of Emerson and 
 Carlyle was a kind of modified mysticism, secularised 
 for the first time; while actually and at this moment, 
 along with Spiritualism and Theosophy, there has 
 occurred that second spring of transcendental aspiration 
 which has at once been the source and the warrant of 
 this book, and in which with all humility we desire to be 
 included as discriminating but earnest followers. 
 
 We cannot sufficiently warn our readers that this is a 
 bald and meagre sketch, but it is sufficient to indicate that 
 there has been a tradition of the interior life perpetuated 
 through all thejtg£s_oL Christendom. By it there is 
 proclaimed tl^e possibility of passing into a state which 
 transcends normal consciousness and constitutes a partial 
 union with a higher principle of being than that with ^ 
 which we are normally acquainted. This union was 
 approached in the ecstasies of the Catholic saints, but it 
 is not confined to the disciples of any special creed or 
 dogma. Those who are in search of their souls must 
 devote themselves to the study of the men called 
 mystics. The most that can be offered by the pheno¬ 
 mena, however wonderful, of magic, and of spiritualism 
 in its most exalted forms, is a guarantee in fact that 
 this search, properly conducted, is no insensate quest. 
 They afford a fundamental source of conviction to 
 warrant the prosecution of that grand experiment with 
 our own selves which the mystics claim to have con¬ 
 ducted to a successful issue. In their large and sugges¬ 
 tive literature will be found the way and the life which 
 are calculated to reach that end, but the student must re¬ 
 member the Hermetic warning to reject all that is super¬ 
 fluous, and the aspirational flights of the mystics, and, as 
 we are tempted to add, their attainments, were weighted 
 and circumscribed by all that was unworthy of Divinity, 
 
THE MYSTICS. 
 
 197 
 
 of ;ill that fell short of God, in their exoteric beliefs. 
 The “ free perspicuity of thought in universal conscious¬ 
 ness ” is beyond all the regions of defined doctrine; it 
 is the inmost sanctuary of that true religion of the spirit 
 which is behind all systems of religion, and it is there 
 alone in the full sense of the term that the reader can 
 find his soul. 
 
 An exhaustive account of the theurgic doctrine of 
 
 Alexandria will be found in a “ History of the Neo- 
 
 Platonic Philosophy,” by Yacherot, published in three 
 volumes at Paris in the year 1850; Dr. Franz Hart¬ 
 
 mann’s analysis of the writings of Paracelsus will be 
 valuable to the elementary student; the same author 
 has just issued a compendious digest of the works of) 
 Jacob Bohme; a mine of theosophic wealth will be 
 found in the correspondence of Saint-Martin; and a 
 complete exposition of Mystical Philosophy from the 
 modern standpoint has been undertaken by Baron Carl 
 
 Duprel, and has been admirably rendered into English 
 by Mr. C. C. Massey. 
 
THE ROSICRUCIANS. 
 
 T HE subject of the Rosic rucian Fraternity has long 
 been of interest from the impenetrable mystery 
 which has surrounded it, but that mystery is not its 
 only interest. No student of occultis m can a fford to ignore 
 the Rosicr ucian claims, w hich are part and parcel of the 
 great and universal claim of the transcendental sciences. 
 While the facts which are alone ascertainable concerning 
 this arcane Fraternity have done much to dispel the 
 romantic associations which have been connected with the 
 name Rosicrucian, that name, and not altogether unac¬ 
 countably, still exercises a certain spell upon persons of 
 imaginative temperament, and continues to accomplish 
 the transfiguration of facts, which in themselves are pro¬ 
 saic. While the name Rosicrucian originated among 
 mystics at a definite historical period, and has a defined 
 limit of application, its original significance is eliminated, 
 it is treated as the equivalent of Magus, of Man of 
 Wisdom, and other general terms, and is considered as 
 an appropriate designation for the true mystic, whether 
 he is affiliated or not to the Brotherhood which invented 
 the name. Made use of in this manner as a fanciful or 
 ornamental appellation, or as a titular dignity which is 
 merely melodious and pretty, it is certainly unmeaning 
 and childish, but it is dear to some modern mystics, who 
 more than the rest of humanity are dominated by the 
 pleasing tyranny of verbal tinsel. 
 
 Now, at the outset of a historical inquiry, however 
 brief and imperfect, into the origin of Rosicrucianism, 
 it is eminently needful to put aside from remembrance 
 all preconceived theories, the glamorous accretions of 
 romantic fabulists, and the fables of extravagant his¬ 
 torians, and to consider the Rosicrucian problem, as all 
 historical problems ought to be considered, in the light 
 
200 
 
 THE OCCULT SCIENCES. 
 
 of facts alone. It is needless to observe that, working 
 upon this principle, the nomenclature which distin¬ 
 guishes the Society, should not lie applied indiscrimin¬ 
 ately outside the pale of the Society. 
 
 Was there really and truly at any period of the past 
 a genuine Rosicrucian Fraternity? If so, what is its 
 history, what are the powers it possessed, and what has 
 become of it ? When we hear of Rosicrucian associa¬ 
 tions at the present day, are we to consider them affili¬ 
 ated with the mysterious order of the past, or are they 
 simply unimportant gatherings of a semi-antiquarian 
 character, and as much in the dark as ourselves about 
 the arcane history and unavowed objects of that Brother¬ 
 hood whose name they have assumed ? These are the 
 palmary questions which concern the Rosicrucian 
 mystery. 
 
 Now, whether the laudable and honourable Fraternity 
 of R. C. had a real or an imaginary existence, the 
 derivation of its name is a point of considerable import¬ 
 ance, and throws some light on the uncertainty which 
 involves the subject. It is not derived from the name 
 of the supposed founder, Christian Rosenkreuze, because 
 the given history of the founder is that of a fabulous 
 person, and is therefore worthless from the philological 
 standpoint. It is, we think, not derived from the 
 Latin words \ dew, and Crux, cross, although this 
 explanation was adopted by the mstorian Mosheim, and 
 has been accredited by his great reputation. It was 
 founded on the assumption that the originators of 
 .Rosicrucianism, in common with numerous alchemists, 
 considered the dew of the philosophers to be the most 
 powerful dissolvent of gold, while the cross was, in 
 chemical symbolism, equivalent to light —another im¬ 
 portant factor in the performance of the Magnum Opus 
 —because the figure of a + was supposed to exhibit 
 at the same time the three letters of which the word 
 Lux, or light, is compounded. We believe that the name 
 Rosicrucian is derived from Rosa, a Rose, and Crux, 
 Cross. In accordance with this opinion, the general 
 symbol of the supposed Order was a Rose crucified in the 
 centre of a Cross, generally of gold or of ebony. But 
 
THE ROSICRUCIANS. 
 
 201 
 
 there is a variation of this emblem which has long been 
 practically unknown. Yet if ever Rosicrucians existed 
 it was their true and arcane badge. This was a red\ 
 /cross-marked heart in the centre of an open Rose, which 
 (appears more than once in an old Rosicrucian book of 
 \t,he last century. It has no connection with the sublime 
 symbolism of the Oriental world • Egypt, Thebes, Eleu- 
 sinia, and the sanctuaries of antique initiation are inno¬ 
 cent of its import. It is a development of the monogram 
 of the monk, Martin Luther, which was a cross-crowned 
 heart rising from the centre of an open Rose. We think 
 that this is a point of importance, and the connecting 
 link in a long chain of evidence which has been formed 
 by our independent researches. 
 
 Separately taken, the Rose and the Cross are hiero- 
 grams of the hig hest antiq uity. Their uuioiLisjnqdern— 
 that is, it is subsequent to the Renaissance and the Re¬ 
 formation. So far as history is concerned, the name Rosi¬ 
 crucian was unknown previously to the ye ar 1 fib 8. The 
 history of Rosicrucianism proper begins in Germany , 
 where, in the city of Cassel, in the year 1G1L the world 
 of alchemists, JParacelsians, Theosophists, and professors 
 of magic and mysticism, was startled by the publication 
 of a pamphlet of unpretending appearance but colossal 
 importance, which bore for its title, “ The Fame of the~ y 
 Fraternity of the Meritorious Order of the Rosy Cross,' 
 addressed to the learned in General and the Governors of' 
 Europe.” It embodied the universal proclamation of cer¬ 
 tain anonymous men, endued with great wisdom and 
 raised up by God for the renewal and perfection of all 
 arts for the instruction of mankind in his own worth and 
 nobility, and for the revelation of the true and occult 
 nature of the Microcosmos. It informed the rude world of 
 quarrelsome literati that by combining their forces they 
 might establish a synthesis of science, the true Librum 
 Naturce, the Perfect Method of all the arts. But they 
 were fostering squabbles and divisions, were loth to leave 
 the old courses, and clung blindly to the traditions of 
 Aristotle and Galen, and the antiquated authorities of 
 the elder world. Yet never since the beginning of 
 Christendom had the wise and all-merciful God so poured 
 
202 
 
 THE OCCULT SCIENCES. 
 
 out upon mankind the sublime knowledge of his Son, 
 Jesus Christ, and of the sacred arcana of Nature. A 
 reformation had taken place in religion, the sanctu- 
 (aries of the Church had been cleansed; there was a 
 [grand and a radical reformation preparing in science 
 and philosophy. “ Europe is with child,” cried the 
 Fama. “ It will bring forth a strong child, who will 
 stand in need of a great baptismal gift.” They, the 
 high-illuminated Brotherhood, throned on the pinnacles 
 of initiation by a godly and high-illuminated father, were 
 the pioneers of this glorious revolution. Heirs of the 
 ages of occultism, children of light and benediction, 
 initiated into the mysteries of the Grand Orient, they 
 were exalted in the midst of the obscurity, a miraculous 
 and magian star, to light and lead the age. 
 
 And this was their lineage and history. 
 
 The chief and original of their Fraternity was an illus¬ 
 trious and immortal Teuton, anointed with the most 
 choice chrism of the supreme, magical hierophant, who 
 was at that day a beatified participator in the uncreated 
 light of God, and in the everlasting triumph of their 
 King, Christ. In the fifth year of his age, C. R. C., 
 offspring of the kisses of angels, and beautified by the 
 benediction of the stars, was placed in a cloister where 
 he learned Greek and Latin, and at the age of fifteen 
 was associated with one, Brother R A. L., who was 
 minded to travel to the Holy Land. Noav, this brother 
 died at Cyprus, but the seraphic boy, fired with heroic 
 resolves and protected by angelical hierarchies, pressed 
 on to Damascus, meaning to proceed to Jerusalem. 
 At Damascus, he had intelligence of an illuminated 
 circle of theosophists, who abode in an unknown city 
 of Arabia, called Damcar, of the wonders which they 
 wrought therein, and of the mysteries of Nature which 
 were discovered to them. The vision of the holy 
 sepulchre faded from the boy’s mind; he burned with 
 the laudable ambition to become acquainted with these 
 marvellous men, and he bargained with certain Arabians 
 that they should carry him for a sum of money to 
 Damcar. He reached that unknown city when he was 
 sixteen years of age, and there he was cordially welcomed 
 
THE ROSICRUCIANS. 
 
 203 
 
 by the wise men, who did not receive him as a stranger 
 but as one whom they had long been expecting. They 
 welcomed him, called him by his name, revealed to him 
 several secrets of his past life, and otherwise astonished 
 him by their knowledge in things divinatory. 
 
 He was a pure, virginal boy; they took him at once 
 into their confidence, and instructed him duly and daily 
 in the mysteries of occult mathematics and of occult 
 physics. He easily attained proficiency in the Arabic 
 tongue, and accomplished the translation of the divine 
 book M into good Latin. At the end of three years he 
 departed from Damcar, shipped himself over Sinus A mili¬ 
 eus into Egypt, and thence sailed into Fez, whither his 
 magical instructors had directed him. There he per¬ 
 formed evocations of the elementary spirits under the 
 tuition of new masters, and became familiar with the 
 secrets of the Invisible World. He abode for two years 
 in the city of Fez, and accomplished the period of his 
 initiation, when, enriched by the possession of many 
 costly secrets, he proceeded to Spain to confer with its 
 best literati, and convince them of the errors of their 
 arts. He recounted the result of his travels, and pre¬ 
 scribed them a series of axioms for the foundation of a 
 universal natural science. But the enthusiasm of the 
 young initiate was simply a laughing matter to the fossil¬ 
 ized scholars of Spain. Had not the devil himself in¬ 
 structed them in the principles and practices of the Black 
 Art at the renowned university of Salamanca? “Who¬ 
 so loveth unquietness, let him be reformed,” said they. 
 He retired in just indignation, but the same treatment 
 awaited him among several nations. The true and 
 infallible Axiomata, out of all faculties, sciences, and 
 arts, the “ concentrated centre of Nature,” were generally 
 disregarded, and he returned disappointed to Germany, 
 where he ruminated in solitude and seclusion on his 
 travels and his universal philosophy. The latter was 
 reduced into writing, and he also constructed several fine 
 instruments by the power of natural magic. 
 
 After five years, his projected reformation returned 
 very strongly to his mind. Was he not in possession of 
 the great art of transmutation ? Had not the method of 
 
204 
 
 THE OCCULT SCIENCES. 
 
 prolonging life rewarded the zeal of his studies ? And 
 must these many-sided marvels be lost to the worthy 
 because the world at large was unfitted to receive or un¬ 
 derstand them ? No ; a society should be established to 
 secretly instruct the elect in the deep things of Nature, 
 and in the resources of Art, her handmaid. “After this 
 ( manner,” says the Fama, “began the Fraternity E. C.— 
 first by four persons only,” who invented a magical 
 language, a cipher writing equally magical, and a large 
 dictionary replete with sublime wisdom. They caused a 
 House of the Holy Ghost to be erected, healed the sick, 
 initiated further members, and then under orders from 
 the founder, C. R. C., departed as mis sion aries into 
 several countries to disseminate their wisdom in secret. 
 Many years passed away, and at length their loving 
 Father C. R. C., having finished his labours and his pil¬ 
 grimage, gave up in the odour of sanctity his initiated 
 spirit to God. The secret of his sepulchre was concealed 
 for the space of one hundred and twenty years ; the 
 earliest members of the Fraternity died ; it is doubtful 
 whether those who succeeded had attained as much wis¬ 
 dom, but when the fulness of time was come, a great and 
 profitable discovery was made by the adepts of the third 
 generation. This was the mystic tombstone of their 
 illustrious founder, C. R. C., the lost treasure of the 
 Society, the receptacle of the most hiddenTmysteries. It 
 was unearthed in a casual manner during the reparation 
 of an arcane abode of the Rosicrucians, and was, in fact, 
 a septagonal vault, illuminated by the concealed Sun of 
 the Magi, and overwritten with mystic characters. The 
 corpse of their “ careful and wise Father ” was found 
 perfectly preserved, along with minutum mundum, and a 
 select variety of exceedingly high-class marvels, which 
 operated so strongly on the enthusiasm of the existing 
 members that they decided to share the unexpected in¬ 
 crease in their possessions, their powers, and their know¬ 
 ledge among all worthy persons who might apply to them 
 for initiation. 
 
 In accordance with this determination, after prophesy¬ 
 ing the dawn of aurora—a divine light in the intellectual 
 sky—the Fama Fraternitatis concluded by inviting a select 
 
THE ROSICRUCIANS. 
 
 205 
 
 number of suitable and like-minded persons to join their 
 Fraternity. The writers, however, declined, in the first 
 instance, to supply their names and addresses ; they were 
 sounding the temper of the time. Those who desired to 
 communicate could do so by the publication of printed 
 letters which would not escape the notice of the Breth¬ 
 ren. For the rest, having stated their absolute faith in 
 the reformed Church of Jesus Christ, they denounced, in 
 a solemn and categorical manner, the innumerable impos¬ 
 tures of pseudo-alchemists, claiming the possession of a 
 thousand secrets superior to the s art of the goldmaker. 
 They also warned the wicked, the false-hearted, and 
 those who were covetous of worldly riches, that they (\ 
 would never discover the Fraternity, and that their 
 House of the H oly Spir it, though it had been beheld by 
 a hundred thousand persons, should ever be concealed 
 from the world. 
 
 Such was the first proclamation of the Rosicrucian 
 Society, and it is no matter for surprise that in the high- 
 holiday of alchemy, astrology, and magic, it created an 
 unexampled excitement. Letters without end were 
 printed in every part of Germany by persons who sought 
 initiation. Pamphlets were published by the score, 
 criticising, attacking, or defending the Society and its 
 manifesto. The fabulous history of C. R. C. abounded 
 with palpable discrepancies ; there was no such a city as 
 Damcar; there was no House of the Holy Ghost in ex¬ 
 istence ; a building vdiichTuuTbeen seen by a hundred 
 thousand persons could not be concealed from the 
 world ; a boy of fifteen could scarcely have astonished 
 the Turks by his great skill in medicine; and the 
 very existence of a boy mystic must have appeared 
 somewhat phenomenal even to that age. Yet the 
 story was very generally accredited. Twelve months 
 passed away, and then, in the same unobtrusive 
 pamphlet form, and in the same anonymous manner, 
 .there appeared in 1615 the “ Confession of the 
 [Rosicrucian Fraternity, addressed to the Learned in 
 Europe.” It still insisted on the necessity of a refor¬ 
 mation in philosophy, still offered initiation by gradual 
 
206 
 
 THE OCCULT SCIENCES. 
 
 stages to meritorious applicants ; but, for the rest, its 
 energies were expended in scurrilous abuse of the 
 Pope. It charged him with blasphemy, publicly exe¬ 
 crated him, and looked forward with intense eagerness 
 to the time when his “ asinine braying ” should be put an 
 end to by the singular process of tearing him in pieces 
 with nails. 
 
 Fresh excitement, renewed confusion, further con¬ 
 troversy followed; and again twelve months passed 
 ,away. In the year 1616 the “ Chymical Nuptials of 
 Christian Rosencrcutz ” made known for the first time 
 the full name of the supposed founder of the Order. 
 This is a wonderful allegorical romance, which relates in 
 an autobiographical form how an artist, a prepared 
 ) student, was present in the year 1459 at the accom- 
 1 plishment of the Magnum Opus. The Fama Fraternitatis 
 1 embodied the history of a divine boy who obtained 
 initiation in his ’teens. The “Chymical Marriage” 
 recounts the initiation of an old man who had devoted' 
 the Avhole of his life to a search after the Grand Secret. 
 The history of C. It. C. is not, therefore, the history of 
 Christian Eose ncreutz . 
 
 After the publication of this prolix but meritorious 
 romance, a new element was introduced into the con¬ 
 troversy. Peo23le had sought initiation, and had failed. 
 Their feelings were naturally hurt, and they adopted a 
 hostile!Tone. Alchemists and theosophists compared 
 notes; if they had failed, who deserved to be success¬ 
 ful 1 Had anyone succeeded 1 No ; the Society was 
 cheating them. Such was the general decision; the 
 tide turned, the craze ceased, and by 1620 the subject, 
 threshed to death,' relapsed into its original obscurity 
 for a considerable period of years. 
 
 The authorship and origin of the Rosicrucian mani¬ 
 festoes have occupied the attention of numerous erudite 
 investigators. It is impossible in the space of this 
 brief essay to do justice to the theories which have been 
 propounded. After an adequate consideration of the 
 evidence, we are forced to conclude that none of their 
 views are tenable, while that one in particular which has 
 been most extensively received is open to the most 
 
THE ROSICRUCIANS. 
 
 207 
 
 serious, «aud indeed to innumerable objections. We 
 refer to the theory which accredits the theologian 
 Andrea) with the production of the Eosicrucian mani¬ 
 festoes as a sort of laborious jest. 
 
 We have traced briefly the origin of Eosicrucianism so 
 far as its exoteric history is concerned. On the one hand, 
 the narrative contained in Fauna Fraternitatis is concerned 
 with a mythical person ; on the other, all the mani¬ 
 festoes bear the indisputable marks of a terribly earnest 
 purpose — that purpose being a reformation in the prin¬ 
 ciples of philosophy, and in the methods of scientific 
 research. It is therefore preposterous to consider them 
 a planned hoax. On the contrary, it is reasonable to 
 suppose that they were the work of a man, or of men, 
 who hoped to obtain fellow-workers by their publication 
 in a cause which was near to their hearts. It is not 
 incredible that they emanated from a secret sect of 
 theosophists: the existence of such an association was 
 almost inevitable during that age of alchemy So, in 
 answer to the first question—Was there ever at any 
 period a genuine Eosicrucian Society ?—it may be 
 affirmed that there probably was. There is fair pre¬ 
 sumptive evidence to show that some corporate body of 
 the kind did exist, and may have published the mani¬ 
 festoes called Eosicrucian. But the documents which 
 are the basis of this belief give evidence also that the 
 association did not originate as it pretended, while it is 
 clear from its subsequent history that it was devoid of 
 the powers which it claimed. Its prophecies have not 
 been fulfilled ; its opinions have not been substantiated ; 
 its anti-papal hysteria has passed into utter contempt, 
 and it has never in any way contributed to the reforma¬ 
 tion or improvement of philosophy. So far as we can 
 tell, it became an alchemical Order; whether it succeeded 
 in performing the transmutation of metals, there is no 
 evidence to decide. 
 
 The true origin of the Eosicrucian Fraternity has 
 been food for incessant conjecture. Eomance, which 
 accredited its adepts with all the superhuman attributes 
 which have ever been imagined by alchemist, Kabbalist, 
 
208 
 
 THE OCCULT SCIENCES. 
 
 and retailer of magical traditions, has been at work on 
 this problem, and has variously interpreted the mystery. 
 
 __Persons of excessive credulity and addicted to the 
 
 r largest views, have represented it as an Order of pre- 
 1 ternatural antiquity, and its principles as the origin 
 of every theological system. They are seen in the solar 
 mythologies and in phallic worship ; their symbolism "Has 
 permeated East and West alike; it is in’ Hindustan to-day 
 as it was in Egypt, Greece, and Scandinavia at various 
 epochs of the past. There is not a vestige of true evi¬ 
 dence for all this romantic extravagance, but it has 
 gained some believers because it is big, wonderful, and 
 incredible. 
 
 The opinions, religious, scientific, and philosophical, 
 which are to be found in Rosicrucian manifestoes, are 
 the foundation of the most acceptable hypothesis con¬ 
 cerning them. These opinions are essentially modern. 
 In things which are ma gico-scientifi c. they were" the 
 followers of Para celsus. This statement is founded, not 
 on the simple facttTiat, in common with that mediaeval 
 hierophant, they believed in alchemy, astrology, and 
 /occult forces in Nature, but on the identity of their 
 | alchemical, astrological, and occult theorems with those 
 I which are propounded by Paracelsus, who in such 
 matters was essentially an innovator. In things religious, 
 they were equally modern. They were theosophical 
 disciples of the great Lutheran reformer; their chief 
 symbol, and, indirectly, thoiFname, being borrowed, as 
 Ave believe, from his own allegorical seal. 
 
 The actual date of their origin is to be sought in the 
 , grand old tOAvn of Nuremb urg, which in 1528 was the 
 (abode of a singular mystic and alchemist named Simon 
 ! Studion. This individual, Avhose personality is enveloped 
 in mystery, established a Militia Crucifera Evangdica, 
 which held periodical meetings in Nuremburg. Its pro¬ 
 ceedings are reported in an unprinted Avork of Studion’s ; 
 and it can be shoAvn that, in opinions and objects, it Avas 
 substantially identical Avith the subsequent Rosicrucian 
 Society. “ Both associations Avere ultra-Protestant, both! 
 believed in the inner sense and mystical interpretation | 
 of Scripture, both expected the end of the age and the 1 
 
THE ROSICRUCIANS. 
 
 209 
 
 second coming of Christ, both abhorred the Pope, both 
 called him Antichrist, both coupled him with the de¬ 
 tested name of Mahomet, both studied the secret char¬ 
 acters of nature, both appealed to the appearance of 
 new stars in the sky as portentous of future events.” 
 ^Finally, the founder of the Militia Crucifer a Evangelica 
 was an avowed alclieniist, and he was the first who 
 elaborated the symbolism of the Ro se-Cr oss. Evidently, 
 the Rosicrucian Society of 1614 was a transfiguration \ 
 or development of the obscure sect established by Simon ) 
 Studion. 
 
 This view receives unexpected confirmation in a work 
 of the eighteenth century. After a silence of nearly 
 a hundred years, the Rosicr ucians reappeared in Ger¬ 
 many. In 1710, a writer ' calling himself Sincerus 
 Renatus, but whose true name was Sigmu nd Ric hter, 
 published a “Perfect and True Preparation of the 
 Philosophical Stone, according to the Secret Methods 
 of the Brotherhoods of the Golden and Rosy Cross.” 
 To this treatise, which, in itself, is excessively curious, 
 rthere were annexed the “ Rules of the Rosicrucian Fra¬ 
 ternity for the Initiation of New Members.” These rules, 
 which, in effect, are the laws of the Order, not only are 
 equivalent to a proof of the society’s existence at the 
 period in question, but they establish the important 
 fact that it still held its meetings at Nuremberg, 
 where the Militia Crucifera Evangelica was originally 
 established by Studion. , 
 
 In 1785, the publication of the “Secret Symbols of 
 the Rosicrucians of the Sixteenth and Seventeenth Cen¬ 
 turies ” took place at Altona, showing that the mysteri¬ 
 ous brotherhood was still active. This was their last 
 manifesto; it established the true nature of the Rose- 
 Cross symbolism, and fitly closed the memorials of the 
 Fraternity. 
 
 Several important points have now been ascertained 
 The existence of a secret society in or before the year 
 1614 has been shown to be necessary, in order to explain 
 the successive publication of the numerous Rosicrucian 
 manifestoes ; it has been traced to a rational origin; 
 the value of its pretensions has been appreciated, and 
 
 o 
 
210 
 
 THE OCCULT SCIENCES. 
 
 its literary history sketched. What became of it must 
 now be ascertained. So early as the year 1618, Henricus 
 Neuhusius testified in a Latin pamphlet, which is gener¬ 
 ally unknown, that the “high Rosicrucian adepts” 
 migrated to India; and it is asserted at this day that 
 they inhabit the table-lands of Thibet. Their supposed 
 Oriental pilgrimage may be traced as far eastward as the 
 Island of Mauritius. The recent dispersion of a valuable 
 private library has brought kriight the existence of a 
 very curious and seemingly genuine manuscript, which 
 relates how the Comte de Chazal, having accomplished 
 the performance called the magnum opus, or great work, 
 proceeded to initiate Dr Sigismund Bacstrom into the 
 mysteries of the Rose Cross Order, exacting many extra¬ 
 ordinary conditions and many solemn promises. This 
 wonderful proceeding took place on September 12th, 1794, 
 in the Isle of Mauritius, District of Pampelavuso. It is i 
 the last known act of any member of the society, real or ) 
 supposed. There remains to be stated, on the authority 
 of personal researches, that the modern Rosicrucian 
 Fraternities which are not infrequently heard of, both 
 in England and America—such as thcBosicrucian Society 
 of England, which has branches in several of our largest 
 towns, and a Metropolitan London College, the Rosi¬ 
 crucian Society of Boston, &c.—have no connection other i 
 than the names which they have adopted with the old J 
 and original association, and they are devoid of mystical 
 tradition. For all that is known to the contrary, the 
 genuine Order of Rosicrucians may still exist, but its 
 brethren keep well the secret of their initiation. 
 
 It is only just to add, that the late Mr Hargrave Jen- ^ 
 nings who for many years had endeavoured unsuccessfully 
 to revive the Rosicrucian philosophy of Robert Fludd, ' y 
 the Kentish mystic, has obtained considerable credence 
 for an extravagant hypothesis concerning the origin 
 of the society, which identifies them with the builders 
 of Stonehenge and Carnac, and discerns in their philo¬ 
 sophy the historical basis of all the religions of the 
 world. It has obtained a considerable following among 
 uncritical persons; but his opinions, whether considered 
 in themselves or in the manner of their presentation, 
 
THE ROSICRUCIANS. 
 
 211 
 
 are wholly beside any serious consideration, and they 
 have been sufficiently dealt with in a history of the 
 Rose Cross Fraternity and its traceable origin, which 
 was published in the autumn of 1887. To that work we 
 must venture to refer our readers, as the only source of 
 unperverted historical information which exists in the 
 English language. 
 

 
 
 
 
 
 
THE FREEMASONS. 
 
 T HE existing connection of Masonry with the science 
 of the mystics is confined now to its emblems, 
 but the fraternity originated in magic, and among 
 alchemists and magicians. Here it is necessary to dis¬ 
 tinguish. There are two branches of Masonry as there 
 are two of alchemy. There is the ancient Craft Masonry 
 which is unconnected with occultismyand there is the more 
 modern symbolic form which absorbed the operative 
 degrees, and it is that which originated in mystici sm. 
 The present constitution of the brotherhood as an asso¬ 
 ciation for the diffusion of benevolence, of the principles 
 of humanity, and the development of moral perfection , 1 
 offers naturally a suitable field for the labours of the 
 modern mystic. The foundation of all transcendental' 
 philosophy is the doctrine of interior re gener ation, and 
 its end is the Perfect Man. This also is the foundation, 
 and such the end, of Masonry. In considering the in¬ 
 stitution, we must have regard to its true principles. 
 Undeniably these have been obscured in the process of 
 time; it has been corrupted by worldly wealth and 
 magnificence; it has turned away its eyes from its 
 objects ; the transcendental eucharist has been abandoned 
 for the banquet, and the pomp of power has out-glittered 
 the spiritual splendour of the great reconstructive work ; 
 but the principles are there, and let us hope t hat within 
 the ranks of the brotherhood, but without if not within, 
 it will be possible to inform them with new life. 
 
 The present paper will be necessarily of a brief 
 character, and is intended merely to indicate the line 
 of thought which the student would do well to follow 
 in his researches into the mysteries of the symbolic 
 architects. Here, as occasionally in other cases, where 
 
214 
 
 THE OCCULT SCIENCES. 
 
 the results of long reading are unavoidably compressed 
 into the smallest possible space, we must entreat the 
 ' good will of the student, and trust that he will for¬ 
 bear to demand in a summary the explicit reasons and 
 detailed authorities for the statements we are about to 
 make. At the same time, we ask only a tentative faith. 
 In a forthcoming “Esoteric History of Freemasonry,” he 
 Avill find the entire subject exposed, with the necessary 
 proofs, documents, and available sources of knowledge, or 
 if specially interested in the Masonic problem, he may 
 profitably undertake an independent course of research. 
 
 The first statement that it is necessary to make em¬ 
 bodies a word of warning; we are addressing in this work 
 a circle of readers who, we suppose, are in search of a 
 positive knowledge concerning the world beyond. We 
 suppose them to be dissatisfied with what is called super¬ 
 natural faith as an evidence of things not seen. We 
 suppose them to have turned to mysticism as to a pos¬ 
 sible instrument of communication with the things trans¬ 
 cending sense, or as a means of providing that instru¬ 
 ment. As such, we have warned them continually against 
 stultifying their noble ambition by practices of super¬ 
 stition or by accepting principles of credulity. To the 
 best of our ability we have shown them where it is pos¬ 
 sible that they may find the light, and we have shown also 
 the by-paths which no man can traverse with profit. 
 Now, it is needful that we should add another word of 
 counsel. Masonry is second to Rosicrucianism alone in 
 the remote and misty magnificence of vast claims, of 
 weird associations, of symbolic grandeur, and historic 
 mystery. Its origin is supposed to be merged in the 
 night of time ; it is referred to Solomon, and still in the 
 hearts of the brotherhood is edified the parabolic temple ; 
 it is referred to the Eleusinian mysteries, and mystic 
 words and inviolable secrets are spoken daily in the in¬ 
 numerable lodges of the Order; it is referred again to 
 the Rosicrucians, and Masonry still embodies, together 
 with its moral precepts, a tradition of alchemy and 
 magic, which is expounded in the books of its old 
 initiates. 
 
 From a century of contradictory sources it borrows 
 
THE FREEMASONS. 
 
 215 
 
 a many-splendured aureole of romance and of esoteric 
 fable, which is eminently liable to attract the soul-student 
 at the threshold of mystic research, and to tempt him 
 to seek in the penetralia of this unique institution a 
 certain guiding light, till the day dawn and the day-star 
 arise from on high upon his mind. We must counsel 
 him to overcome this gravitation of his desires towards 
 Masonry. There is no light there; there is no secret of 
 the soul enshrined in the recesses of its suggestive cere¬ 
 monial ; whatever it may have been in the past, at the 
 present day it neither is, nor claims to be, more than 
 “ a beautiful system of morality veiled in allegories 
 and illustrated by symbols.” It is true that the alle¬ 
 gories and the symbols admit of a profound inter¬ 
 pretation, but of its nature Masons, as a body, have no 
 conception. If anyone desire to be affiliated with the 
 Fraternity, so as to participate in the good work of a 
 benevolent society, to share in the privileges of an influ¬ 
 ential body, or because they are attracted by “ the 
 boast of heraldry ” and the “ pomp of power,” let them 
 do so by all means; but not in the search after mystic 
 truth, not in the hope of discovering the secrets of the 
 regeneration and reconstruction of humanity ; for though 
 ostensibly these are the objects of association, it is clear 
 that since the advent of symbolic Masonry, it has accom¬ 
 plished nothing of the kind, and no one is seriously con¬ 
 cerned with the realisation of such an idea. The exist¬ 
 ing relation of the mystic to Masonry should be that 
 of an apostle towards a field which is suitable for his 
 labours, and not of an earnest seeker towards a source 
 of light. Otherwise, to the student it is simply time 
 squandered to master the ritual and the mysteries of 
 Freemasonry, or to concern himself in any way with the 
 bogus hypotheses which do duty in many cases for a 
 sketch of its early history. It is interesting only by 
 reason of those aims which are so largely forgotten, 
 though they are still written about, and by reason of the 
 original connection which it possessed with magic and 
 alchemy — a reiterated statement which brings us back 
 to a former point. 
 
 The ascertainable origin of symbolic Masonry is in 
 
216 
 
 THE OCCULT SCIENCES. 
 
 j ancient Craft Masonry, and of the latter it may at once 
 be affirmed that we have no means of tracing it to its 
 genesis. It is asserted by Paton to have subsisted from 
 the first ages of human history. This, of course, is a 
 statement which transcends verification, and essentially 
 is of the sphere of the faith masonic, which students 
 acquainted with the gigantic literature of the Fraternity 
 will acknowledge to be large in its demands upon 
 members. Mr Paton adduces, and, of course, is able to 
 adduce no arguments in favour of his position, but some 
 have been occasionally attempted by anterior writers 
 committed to similar views, and they are uniformly 
 confined to such .sophistic generalisations as follow. 
 “Architecture could only have been preceded by Agri¬ 
 culture, so that in this science the first efforts of human 
 skill must have been tried, and man’s first successes 
 achieved over Nature. The first architects therefore 
 would be philosophers; the information acquired indi¬ 
 vidually would be imparted to others of the same pro¬ 
 fession, and an association would naturally be formed 
 for the communication of knowledge amongst its members, 
 and their improvement. Initiation ceremonies would 
 be adopted to excite in outsiders a respect for the pro¬ 
 fession, and such a society did exist in Egypt, and there 
 only we discover the first traces of Freemasonry.” 
 
 When the cogency of this kind of reasoning is once 
 admitted, it is only a further step to assert that the 
 origin of Masonry is not merely to be referred to the 
 first ages of human history, but that it is identical with 
 the first man, who in all probability was an architect 
 after a primitive fashion, and whose rudimentary experi¬ 
 ence was communicated to his posterity. Needless to 
 say the claim has been made by a number of ingenuous 
 authors, and as there was no assignable reason why it 
 should stop with Adam, it has transcended the sublunary 
 world, and as the universal Creator may in a sense be 
 regarded as the Architect of the Universe, he has also 
 been strenuously affirmed to be the first Freemason, 
 and in the minds of romantic historians the Order 
 is most logically regarded as invested with a divine 
 character. 
 
THE FREEMASONS. 
 
 217 
 
 Happily such reasoning has passed away with the 
 childhood of Masonic literature. Later and more sober 
 historians are content to refer it to Solomon and the 
 architects whose consummate genius elaborated the 
 eastern splendours of the first Temple; to the mysteries 
 of Eleusis and Bacchus ; to the mystic sect of the Jewish 
 Essenes ; to the Christian Gnostics ; to the secret assem¬ 
 blies of pagans who cultivated the proscribed worships 
 of Greece and Rome after the death of the Emperor 
 Julian, and very possibly perpetuated their existence 
 through the whole of the dark ages; to the orders of 
 chivalry, and especially to that of the Templars; to the 
 secret tribunal of Free Judges ; to the mediaeval Kabba- 
 lists ; and to many other sources which, because they 
 are unaccountable themselves, are thought adequate to 
 explain the origin of an association which is supposed 
 to have existed in all ages and in all nations, yet is 
 practically without a history. 
 
 It is impossible in a brief space to do justice to these 
 opinions, which are all very curious, very interest¬ 
 ing, and an essential part of the romance of history. 
 But, as far as possible in the words of masonic writers, 
 we shall cite what has been advanced in support of the 
 most important of these theories. 
 
 The Rev. George Oliver claims to have most carefully 
 and impartially weighed an enormous mass of evidence, 
 collected from all quarters of the historical horizon, on 
 the question of the alleged connection which subsists 
 between Masonry and the Ancient Mysteries. He is 
 personally of opinion that the latter were simply an 
 idolatrous corruption of the sacred, primeval principles 
 embodied in the great fraternal order, and that Masonry 
 originated initiation. “ The rites of that science which 
 is now received under the appellation of Freemasonry 
 were exercised in the antediluvian world, revived by 
 Noah after the Flood, practised by mankind at the 
 building of Babel . . . , and at the dispersion spread 
 into every settlement . . . , and modelled into a form, 
 the great outlines of which are distinctly to be traced 
 in the mysteries of every heathen nation, exhibiting the 
 shattered remains of one true system whence they were 
 
218 
 
 THE OCCULT SCIENCES. 
 
 derived.” But the .analogies—real or supposed—are 
 independent of personal opinions, and it is with those 
 alone that we are concerned. 
 
 The researches of various writers seem to have estab¬ 
 lished the fact that all ancient mysteries of which we 
 have any trace, whether in Egypt, India, Greece, or 
 Rome, were radically identical, though formally different. 
 Those of Egypt, says Oliver, contained all the secrets of 
 their religion and politics, and inspired dread and terror 
 throughout the world. By the uninitiated they were 
 regarded as vehicles of knowledge more than human, 
 and their dispensers were reputed to possess some high 
 and peculiar attributes of divinity. When Grecian 
 philosophy began to prevail, the mysteries were applied 
 by wise men to a particular investigation of the nature 
 and attributes of the Deity. After Pythagoras had 
 remodelled them, and different sects of philosophers 
 began to entertain new and irreconcilable opinions on 
 the subject of research, the same speculations were 
 continued with untiring avidity. They had very indis¬ 
 tinct notions of the true God, and entertaining gross 
 and sensual ideas of his nature, it is no wonder that 
 vice became deified, and that the commission of every 
 unnatural lust was not only permitted but even made a 
 test of reverence to the deity. Purity fled from these 
 institutions as they retrograded from the true worship 
 of God. All, however, preserved a disguised tradition 
 of the creation and fall of man, as well as of the universal 
 jdeluge; their most significant emblems were the theo¬ 
 logical ladder, the triple support of the Universal Lodge 
 —called by Masons Wisdom, Strength, and Beauty; the 
 Point Avithin a Circle, and many other undoubted 
 emblems of Masonry. They used the same form of 
 government which is now common to the whole Frater- 
 / nity, the same system of secrecy, allegory, and symbolic 
 I instruction, all tending to the same point—the practice 
 | of moral virtue. No one was admitted without previous 
 probation and initiation; candidates were bound by 
 solemn oaths, united by invisible ties, taught by symbols, 
 distinguished by.signs and tokens, and impelled by a 
 conscientious adherence to the rules of their Order. 
 
THE FREEMASONS. 
 
 219 
 
 They professed to practise the most rigid morality, 
 justice towards men, and piety towards the gods. 
 
 Those who connect the first Temple of the Jews with 
 Masonic architects do not lose sight of the Mysteries, 
 though they consider them under another aspect. They 
 affirm on historical grounds that the people of Attica 
 went in quest of superior settlements a thousand years 
 before Christ, and settled in Asia Minor, and the provinces 
 they acquired were called Ionia. Fora short time these 
 Asiatic colonies surpassed themother country in prosperity 
 and science. Sculpture in marble and the 1 >oric and Ionic 
 orders of architecture were the creations of their skill 
 and experience. They returned to instruct the mother 
 country, and the world is indebted to the Dionysian 
 artificers for the noblest of the classical styles. The 
 Dionysim were an association of scientific men who 
 possessed the exclusive privilege of erecting temples, 
 theatres, and other public buildings in Asia Minor. 
 They existed under the same appellation in Syria, Persia, 
 and India. They supplied Ionia and the surrounding 
 countries as far as the Hellespont with theatrical appa¬ 
 ratus by contract, and erected the magnificent temple 
 at Icos to Bacchus, the founder of their Order. The 
 members of this association, which was intimately con¬ 
 nected with the Dionysian mysteries, were distinguished 
 from the uninitiated by the science which they possessed, 
 and by appropriate words and signs devised for purposes 
 • of recognition. Like Freemasons, they were divided 
 into lodges, which were distinguished by different 
 ' appellations. They occasionally held convivial meetings in 
 houses erected and consecrated for this purpose, and each 
 separate association was under the direction of a master 
 and president, or wardens. They held a general meeting 
 once a year, which was solemnized with great pomp and 
 festivity, and at which the brethren partook of a 
 splendid entertainment provided by the master, after 
 sacrifices had been offered to the gods. They used 
 particular utensils in their ceremonial observances, some 
 of which are exactly similar to those which are still 
 employed by the Fraternity of Freemasons, and the more 
 opulent artists were bound to provide for the necessities 
 
THE OCCULT SCIENCES. 
 
 220 
 
 of poorer brethren. The very monuments which were 
 reared by these Masons to the memory of their masters 
 and wardens remain to the present day in the Turkish 
 burying grounds at Siverhisson and Eraki. The inscrip¬ 
 tions they bear give expression in strong terms to the 
 gratitude of the Fraternity for the distinguished exertions 
 of their departed superiors in behalf of the Order, for 
 their generosity and benevolence to individual members, 
 and for their private virtues, as well as for their conduct 
 in public. If it be possible to prove the identity of any 
 two societies, says Mr Cross, an earnest American Mason, 
 from the coincidence of their external" forms, we are 
 authorized to conclude that the Fraternity of Ionian 
 I architects and the Fraternity of Freemasons are exactly 
 | the same. 
 
 Now, it is maintained by the same writer that the 
 Dionysiae existed in Judea, while, on the authority of 
 Josephus, the architectural style which they created was 
 used at the erection of the Temple. “ The vicinity of 
 Jerusalem to Egypt, the connection of Solomon with the 
 royal family of that land, the progress of the Egyptians 
 in architectural science, their attachment to mysteries 
 and hieroglyphical symbols, and their probable employ¬ 
 ment by the King of Israel, are together a considerable 
 argument for the Syrian plantation of masonry in ancient 
 times.” 
 
 It will be seen that the writers whom we have cited are 
 by no means content with referring the origin of Masonry 
 to either the Mysteries or Solomon. Depths beyond 
 depths, heights above heights, vistas behind vistas, were 
 discerned by their capacious intelligence till the prospect 
 was lost in the nebulous splendours of a primeval revela¬ 
 tion, indefinite, yet dimly sensed. These reasoners are on 
 the whole more acute than the circumscribed visionaries 
 who are content to refer Freemasonry to one mythico- 
 historical source, and as the analogical value is fairly 
 well balanced in either case, they are equally pertinent 
 for citation. Those who in the mystic sects of Judea at 
 the dawn of the Christian age are delighted to trace the 
 supposed presence of the typical trowel and compass, 
 and especially to identify Masons with Essenian mystics, 
 
THE FREEMASONS. 
 
 221 
 
 find it possible to arrange their hypothesis in harmony 
 with both of the preceding views. Once it is allowed 
 that the Dionysite abode in Judea, and edified the 
 Temple projected by the wisest of men, it is desirable 
 to know what became of them in subsequent ages, and 
 fortunately it can be shown, to the complete satisfaction 
 of the theorists, that there did exist an association of 
 men in Palestine who had striking similarities to the Free¬ 
 masons, and that they were called the Essenes. When 
 a candidate was proposed for admission to this society, 
 the strictest scrutiny was made into his character. Had 
 his life been hitherto exemplary, did he seem capable of 
 curbing his passions and regulating his conduct according 
 to the austere maxims of the Order, he was presented, 
 at the expiration of his novitiate, with a white garment 
 as the emblem of the regularity of his conduct and the 
 purity of his heart. A solemn oath was then adminis¬ 
 tered to him, that lie would never divulge the mysteries 
 of his Order, that he would make no innovations on its 
 doctrine, and that he would continue in that honouratile 
 course of piety upon which he had already entered. 
 Like Freemasons, the Essenes instructed their young 
 members in the knowledge which they derived from 
 their ancestors ; they admitted no women into their 
 Society; they had special methods of recognition, strongly 
 resembling Masonic devices; they had colleges of retire¬ 
 ment, where they resorted to practise their rites, and 
 settle the affairs of the society. After the performance 
 of these duties they assembled in a large hall, where an 
 entertainment was provided by the President or Master 
 of the Cottage, who allotted a certain quantity of provi¬ 
 sions to every individual. All distinctions of rank were 
 abolished, and if preference was ever given it was to 
 piety, liberality, and virtue. Treasurers were appointed 
 in evei’y town to supply the wants of indigent strangers. 
 The Essenes pretended to higher degrees of piety and 
 knowledge than the uninitiated vulgar, and albeit in 
 this respect their pretensions were great, they were 
 never questioned by their enemies. Though austerity of 
 manner was one of the chief characteristics of the 
 initiated Essenians, they frequently assembled in con- 
 
222 
 
 THE OCCULT SCIENCES. 
 
 vivial parties. “These remarkable coincidences between 
 the chief features of the Masonic and Essenian Fraterni¬ 
 ties, can be accounted for only by referring them to the 
 same origin.” 
 
 If we pass to a later period, one of the most in- 
 . teresting hypotheses is that which endeavours to 
 establish a connection between Masonry and Chivalry. 
 It asserts that the mysteries of the Fraternity were 
 preserved and transmitted by the Orders of knighthood, 
 and especially by the Knights Templars. Both, it is 
 argued, were ceremonial institutions, both were sym¬ 
 bolical, the objects were in each case identical, pro¬ 
 motion took place by degrees, and different Orders were 
 in both cases distinguished by different appellations. 
 In regard to the Templars, it is advanced that almost all 
 the secret associations of the ancients either originated 
 or flourished in or about Syria. \ “ It was here that the 
 Dionysian artists and the Essenes arose. From this 
 country also came several members of that trading asso¬ 
 ciation of masons which appeared in Europe during the 
 dark ages, and we are assured that notwithstanding the 
 unfavourable condition of that province, there exists at 
 this day on Mount Libanus one of these Syriac fraterni¬ 
 ties.* As the Order of the Templars, therefore, was 
 originally formed in Syria, and existed there for a con¬ 
 siderable time, it would Ire no improbable supposition 
 that they received their knowledge from the lodges in 
 that quarter. But we are fortunately in this case not 
 left to conjecture, for we are expressly informed by a 
 foreign author, who ivas well f acquainted with the cus¬ 
 toms and history of Syria, that the Knights Templars 
 were actually members of the Syriac Fraternities.” 
 
 On the other hand, Fliphas Levi supposes that this, 
 the most mysterious of the Orders of chivalry, was a 
 i branch of Johannite mystics who were bent on rebuilding 
 the Temple, and that, at the suppression of the society, 
 'Jacques de Molay, the last grand master, founded, on 
 the night before his execution, * the first three lodges of 
 Masonry to perpetuate, under another name and in a 
 
 * “ Antliologia Hibernioa,” 1794, pp. 279-86. 
 
 I Alder —De Drusis Montis Libani, Roma, 1786. 
 
THE FREEMASONS. 
 
 223 
 
 still more disguised form, the secrets and designs of the 
 Templars. 
 
 The diversity of all these views is a sufficient index of 
 the uncertainty which involves their subject, and it 
 justifies the statement already made that the genesis of 
 Craft Masonry is historically untraceable, a fact which, 
 however, in itself is not an undeniable proof of immense 
 antiquity. The “ Encyclopedia Britannica” accounts for 
 the correspondences with the great secret institutions of 
 the far past by the doctrine of psychical identity, “ one of 
 the most important results of anthropological science.” 
 It considers the mediaeval building corporations to be 
 the true historical precursors of Freemasonry, a view \ 
 which has simplicity to recommend it, which does vio¬ 
 lence to no probability, while it fairly covers the facts. 
 These corporations were originally grouped around the 
 monasteries, and in the twelfth century the authority 
 last cited affirms that “there are distinct traces of a 
 general association acknowledging one set of craft laws, 
 one set of secret signs and ceremonies, and, to a certain 
 extent, one central authority at Strasbourg. Albertus 
 Magnus is supposed to have introduced many of the 
 Jewish and Arabian symbols which were appropriated by 
 the craft,” while the initiation ceremonial is said to have 
 been copied from a Benedictine consecration. The 
 architectural erudition and lodge-organization were im¬ 
 ported from Germany into England, Avhere the authentic 
 documents of operative Masonry extend back to the 
 year 926 A.D. About two centuries later, the principles 
 of the craft were imported into Scotland, and there they 
 are said to have been continued long after they had be¬ 
 come extinct in continental kingdoms. “ In this manner, 
 Scotland became the centre from which these principles 
 again issued to illuminate not only the nations on the 
 continent, but every civilised portion of the woi’ld.” 
 
 It is impossible here to attempt even a brief sketch 
 of the progress of Craft Masonry in Great Britain. 
 
 It is sufficient to state that in spite of its secret 
 organization, its use of symbols, and its patronage by 
 the great, who were occasionally invested with high 
 ornamental dignities, it was exclusively of a practical 
 
224 
 
 THE OCCULT SCIENCES. 
 
 nature, and its secrets were trade secrets. The first 
 signs of its transformation are found towards the close 
 of the seventeenth century, when the celebrated alchemist 
 Elias Ashmole was, for some unexplained reason, ac¬ 
 cepted as an ordinary member of the great trade guild. 
 Under his influence, and also, it is said, under that of 
 Lord Wortley Montagu, it rapidly developed into a 
 {purely symbolic institution, the operative craft di¬ 
 sappeared, and its ostensible objects became purely of 
 la moral and intellectual kind. Under this aspect it 
 spread rapidly, and about a century later took root in 
 France, where it diffused a great light, and attracted 
 universal attention at a period of social upheaval and 
 restless research after every species of novelty. 
 
 It is there and in Germany that symbolical Free-I 
 masonry became largely and almost inseparably identified 
 with magic, alchemy, and the rest of the secret sciences. 
 It is there that its ranks were recruited from the members 
 \of the mystic sects of the Martinists ; it is there that the 
 (so-called adept Cagliostro established his Egyptian grades 
 and revived the wisdom of the Magi; it is there that 
 Baron Tschoudy instructed masonic apprentices in the 
 arcane doctrine of practical alchemy ; it is there that the 
 Masonic grade of Rose-Cross was developed from the 
 typology of the Rosicrucians; it is there that the 
 /mysterious Misraim Rite was imported from the coast 
 of the Adriatic, bearing Chaldaic statutes, distributing i 
 ' symbolic and mystic degrees, conferring alchemical titles, J 
 and possessing veiled masters; it is there that the 
 masonic children of the Primeval Light pretended to ac¬ 
 complish the work of human reconstruction; it is there 
 that the mysterious Count de St Germain “ scoured the 
 Masonic Lodges, commercing in immortality, and re¬ 
 counting his experiences in previous centuries; ” it is 
 there that the charitable and interesting Loge de la 
 Bienfaisance shone at Lyons with a pure light of advanced 
 mysticism ; it is there that the doctrine of the Fraternity 
 was adorned by the magnetic discoveries of the Austrian 
 doctor Anton Mesmer ; it is there, and in Berlin, that the 
 allegories of the Order were interpreted in a transcen¬ 
 dental sense. It was under the shadow of Masonic pro- 
 
THE FREEMASONS. 
 
 225 
 
 tection that “ Rosicrucians and theosophists performed 
 innumerable prodigies,” that Schopfer evoked the dead, 
 and a Swedenborgian propaganda began. During the 
 whole of the eighteenth century, the European history of 
 magic and Hermeticism is coincident with that of Free¬ 
 masonry, facts which sufficiently substantiate the state¬ 
 ment which opened this article, that symbolic Masonry 
 originated in mysticism, and was to a large extent 
 promulgated by magicians and alchemists. 
 
 No history of Freemasonry in its connection with 
 Mysticism has been yet attempted, and as Freemasonry, 
 independently of Mysticism, is without direct interest 
 to the occult student, we shall omit the bibliographical 
 paragraph with which most of our articles have con¬ 
 cluded, and shall refer him to the forthcoming work— 
 “The Esoteric History of Freemasonry” — of which we 
 have made mention above—as a methodical account of 
 the Order in its connection with transcendental science. 
 
 P 
 

 
 
PART IY. 
 
 - 0 - 
 
 MESMERISM. 
 
 T HE student who has followed us thus far in our 
 account of the methods and processes of the mystics, 
 will he aware that the wonders of old magic were 
 accomplished in most cases by a certain susp ension of thej 
 senses, and by a powerful artificinPexaltaTion of the 
 interior faculties. An elaborate, if uncouth, ceremonial! 
 surrounded the operator for the time being with a 
 species of new environment. Prayers, fasts, ablutions,' 
 watchings, and weird incantations, combined for the ; 
 elevation of his intellectual nature into another plane 
 of existence. The process at times may have missed 
 its proper end, and the Magus may have been plunged 
 into a chaps of hallucination. At others he emerged 
 with cleansed and clarified perceptions into a higher 
 “ magnetic ” atmosphere, and created for himself a brief 
 correspondence with the transcendent intelligences in 
 superior forms of subsistence. Clairvoyant, clair- 
 audient, clairsentient, he invoked spirits, and they made 
 answer to his will because he was “ within their plane.” 
 Now, this extranatural condition, produced by the 
 formulae of practical magic, was also attained, and ap¬ 
 parently in an advanced degree, by the conte mpl ation 
 and absorption of the p ure ly interior mystics, whcTTn - 
 solitude and isolation entered into the thought-world, 
 and inquired within themselves for that instrument of 
 correspondence which was to unite their better nature 
 with the higher law and higher intelligence of the uni¬ 
 verse. In the monasteries of the Latin church, the 
 saintly men of Christendom appear to have achieved 
 
228 
 
 THE OCCULT SCIENCES. 
 
 the highest altitudes of the spirit which are possible to 
 embodied man, by the process of introspection. This 
 process, however, is particular to no age and to no 
 religion. It was practised in the extreme Orient many 
 centimes before the first words of the Christian Evangel 
 resounded through barbaric Europe; and it is un¬ 
 doubtedly a higher branch of that singular condition, 
 which after so much unbelief and misconception has at 
 length been recognised by modern science under the 
 name of h ypnotism . The hypnotic state is, however, 
 but one out of many series of phenomena which have 
 long been familiar to professors and students of that 
 unexplored region of pathology which has been termed 
 mesmerism and animal magnetism. 
 
 Magic is older than history; it is older than the 
 Records of the Past; it is older than the Book of the 
 Dead, and the hieroglyphic literature of primeval Egypt; 
 and whether in Egypt or Chaldea, or in those highlands 
 beyond the Himalayas which are the supposed cradle 
 of the Aryan race, wherever magic flourished, it has ever 
 been intimately associated with rites and observances 
 calculated to produce in the operator either one or more 
 of the magnetic states. Mesmerism, therefore, to make 
 use of the older term, and of one which commemorates 
 an illustrious, if not wholly high-minded discoverer, was 
 known to the ancients, while the trances and ecstasies, 
 whicR are Included among its most frequent phenomena, 
 are coincident with the entire history of mystical re- 
 ligiouS'bxperience, and constitute, in fact, that state of 
 interior repose which, according to the Platonic philo¬ 
 sophy, is the“"source of inspired visions, and wherein 
 “ the light of eternity . . ., the light revealed to Zoro¬ 
 aster, and all the sages of the East,” is manifested to 
 the mind’s eye. It will also be obvious, even to the 
 least thoughtful reader, that the trajrce_ artificially in¬ 
 i' duced by the ceremonies of magic, by the vigils of the 
 saints, by the contemplation of the quietists, by the 
 passes of the disciples of Mesmer, and by the hypnotic 
 disc of the modern pathologists of France, is essentially 
 ] connected with the natural trance of cataleptic patients. 
 Now, the history of cataleptic affections has an antiquity 
 
MESMERISM. 
 
 229 
 
 which is so generally accepted, as to be practically 
 beyond dispute. 
 
 The power of the hand, the power of the word, and 
 the power of the human eye, take rank among the 
 most conspicuous subjects of ancient symbolism. In a 
 remarkable representation of a mummy case, preserved 
 in the priceless folios of the illustrious Abbe Montfau<jon, 
 we find “a bed or table, on which lies a sick man, before 
 whom stands a person clothed in a brown garment, with 
 his eyes open. His countenance is turned upon the 
 patient; his left hand is placed upon the breast, while 
 the right is held over the head of the sick man, quite 
 in the position of a magnetizer.” A French writer, in 
 the “Annals of Animal Magnetism,” appears to have 
 been the first to draw attention to the mesmeric signifi¬ 
 cance of this picture, and he makes mention of other 
 mummies, “ where standing figures touch the feet, the 
 head, the sides, or the thighs” of recumbent sufferers. 
 Elihu Rich, in a short cyclopaedic account of magnetic heal 
 ing, has assured us that these scenes do not stand alone. 
 “Figures occur on the amulets or charms known as 
 ‘ Abraxei,’ all more or less manifesting an acquaintance 
 with magnetism. The priest with the dog’s head, or 
 mask of Anubis, occurs repeatedly, with his hands vari¬ 
 ously placed on the supposed patient. Some of these 
 figures are given by Montfaucon. In one of them, the 
 masked figure places one hand on the feet, the other 
 upon the head of the patient; in a second, one hand is 
 laid upon the stomach, the other upon the head; in a 
 third, the hands are upon the loins; in a fourth, the 
 hands are placed upon the thighs, and the eyes of the 
 operator are fixed upon the patient’s countenance.” 
 These are facts which might be multiplied almost in¬ 
 definitely could reference be extended to the medical 
 marvels of the temple of Serapis at Memphis, where cures 
 arc alleged to have been performed by the hierophants 
 in part by the imposition of hands, and in part by the 
 creation of an artificial lethargy in the patient; or 
 again, to the thaumaturgic ritual of initiation made 
 use of by the Greek mystics at Thebes, Lemnos, and 
 Samothrace. 
 
230 
 
 THE OCCULT SCIENCES. 
 
 The traditional secrets of magic which Greece acquired 
 from Egypt and other regions of remote antiquity, and 
 which she imparted in turn to the Latins, were combined 
 with the Babylonian and Assyrian magic of the Jews, and - 
 were somehow preserved to the Christian centuries, and 
 inherited by Western mystics. The saints of the Catholic 
 church required no traditional secrets to initiate them 
 into the transcendental possibilities of ecstasy, for they 
 pursued independently, and, as it were, by a natural 
 instinct, the path of hypnotic ^sense-suspension, and 
 acquired a forced correspondence with the spiritual world 
 by a life-isolation from all but inevitable connection with 
 earthly things. But the healing branch of that science, 
 which at its highest is supposed to have made souls 
 whole by connecting them with the source of the soul’s 
 health, and at its lowest is supposed to have cured the 
 diseases of man’s flesh, reappeared after a slumber of 
 centuries, or is, at least, for the first time, openly re¬ 
 ferred to by Paracelsus in the sixteenth century; and, 
 so far as we can trace, it was he also who from the 
 analogies of the natural magnet, would first appear 
 to have endowed it with the dignities of a magnetic 
 hypothesis. 
 
 “ This remarkable thinker maintained,” says a recent 
 French work which is of high medical authority, “ that 
 the human body was endowed with a double magnetism; 
 that one part attracted to itself the planets, and was 
 nourished by them, whence came wisdom, thought, and 
 the senses ; that the other portion attracted to itself the 
 elements, and disintegrated them, whence came flesh 
 and blood; that the attractive and hidden virtue of man 
 resembles that of amber and of the magnet; that by 
 this virtue the magnetic virtue of healthy persons 
 attracts the enfeebled magnetism of those who are sick. 
 After Paracelsus, many learned men of the sixteenth and 
 seventeenth centuries — Grocenius, Burgrave, Helmont, 
 Robert Fludd, Kircher, and Maxwell —believed that in 
 the magnet they could recognise the properties of that 
 universal principle by which minds addicted to general¬ 
 isation thought that all natural phenomena might be 
 explained,” and the external mineral loadstone was 
 
MESMERISM. 
 
 231 
 
 combined with the interior Paracelsian magnes for the 
 alleviation of all disorders. 
 
 It has been generally concluded that Mesmer made 
 profit out of the magnetic speculations and experiments 
 of his predecessors, and indeed in his capacity as physi¬ 
 cian he could scarcely have ignored what was once so 
 important a branch of empirical healing. Moreover, his 
 explanatory theorems are proof positive that he was 
 very largely indebted to the theosophical physics of the 
 past. If it be evident, however, from the monuments 
 of remote antiquity that the most enlightened nations 
 of the elder world healed by the imposition of hands, by 
 the willed transmission of “vitality,” and by the passes 
 called magnetic, it is still more certain that the pro¬ 
 fessors of the all-curing loadstone, and the healing quali¬ 
 ties of the hand and eye, were completely unacquainted 
 with this fact, and though the literature of mesmerism is 
 exceedingly comprehensive and large, it does not inform 
 us by what process of observation or reasoning the 
 physician of Geneva was led up to the secret of the old 
 sanctuaries—more accurately, the information which it 
 gives is insufficient to account for the felicitous guess 
 which recovered a lost science for the benefit of the 
 modern world. 
 
 Mesmer, a German by birth, was born in the year 
 1734, and he took his degree as a doctor of medicine at 
 Vienna in 1766. He immediately preceded the Revolu¬ 
 tion, and he just out-lived Waterloo. His doctrine was 
 diffused at a time when the pure mysticism of the 
 Christian centuries seemed destined to perish with the 
 recluse philosopher Saint-Martin, and, speaking from the 
 historical standpoint, his discovery was the one thing 
 which saved mysticism from complete oblivion. 
 
 The connection between mysticism and mesmerism 
 will seem naturally remote to the ordinary pathological 
 student, but experiments in dual consciousness, in the 
 possibilities of suggestion, in the transference of thought, 
 and in the production of a profound artificial sleep, 
 appear after a careful study to be only the outer fringe! 
 of an ancient secret knowledge by which the sanctuary 
 of the inmost man might be unlocked, and whereby the 
 
232 
 
 THE OCCULT SCIENCES. 
 
 interior mystic might enter into the realities which 
 transcend the superficial truths of the phenomenal 
 world. We speak tentatively and hypothetically, but we 
 base our statement upon investigations other than our 
 own, and upon authorities in occult science who are 
 greater than ourselves. It is open to any one who has 
 the necessary qualifications of aspiration, patience, and 
 energy to learn by his individual experience that mystic 
 practice is not hallucination, and that it is not fraud. 
 He need not go further, though it is true that he must 
 step with care, than the modern phenomena of Spirit¬ 
 ualism, to find out that there is an intelligent world 
 transcending sense ; and on the faith of the evidence of 
 f all the mystics, we must set down that it is possible to 
 enter that world, an d that the do or of that entra nce is 
 mgsmmsm, by which we must be understood to refer to 
 the thing—whatever it may be—and not to the multi¬ 
 tudes of false conceptions which attach to the name. 
 We are writing a hand-book for inquirers, it is once 
 again necessary to observe, and if any one wishes to 
 become acquainted with the quality of this evidence, he 
 must be referred to the fountain-head, to the unwritten 
 history of mysticism, as it exists in the lives of the 
 mystics, and he will there find after what manner the 
 ecstatics of all the Christian centuries performed the 
 interior Itinerarium Mentis ad TJeum , and attained the 
 beatific absorption of Nirvana in Christ. Then he must 
 compare what he has learned with the facts of patho¬ 
 logical history in natural and artificial catalepsy, and if 
 he can discriminate between disease which has its seat 
 in organic weakness and disruption of mind and body, 
 between the plunging of an unprepared nature into a 
 condition which is outside nature, and between the 
 sanctified introspection of a pure mind, a purged will, 
 and an exalted aspiration and purpose, he will be in a 
 position to understand what is essentially identical and 
 what is incidentally diverse in the mystic and magnetic 
 trance. His practical acquaintance with psychology 
 and hypnotism may then be applied to an appreciation 
 of the claims of the mystics in respect of their ecstatic 
 absorption, when, if he should bear in mind the re- 
 
MESMERISM. 
 
 233 
 
 iterated statement which has been the keynote of this 
 book, he will conclude that these things are not of faith, 
 that is to say, that any one who is vitally concerned in 
 them should not stop short at the evidence and be con¬ 
 tent to believe. The mystics will tell him that it is 
 open to him also to participate in the bona Dei in terra 
 viventium, but that if he will share their privileges, he 
 must also live their life. 
 
 We are conscious that we have been unwillingly speak¬ 
 ing in terms somewhat enigmatical, and it will be well, 
 therefore, if, avoiding all involved details, we can afford 
 to the student a few lines of plain information on the end 
 that was sought by the mystics through their profound 
 process of introspection, and transcendental self-hypnotis¬ 
 ing for the suspension of sense-correspondences, and the 
 manifestation of the interior light and life. There was 
 neither secret nor mystery about it ■ it was always openly 
 referred to, precisely defined and described. At the 
 same time, the methods necessarily were of an arcane or, 
 at least, recondite character, because they were concerned 
 with the mystery of spiritual growth, and that great 
 psycho-alchemical reconstruction which has been empha¬ 
 sized in one term of many heights and wonders—the 
 New Birth, or R egeneratio n. Here is what we read in a 
 popular hand-book of mysticism, which circulated widely 
 in France in the middle of this century:— 
 
 “ The union of God with the soul is the principle of 
 all mystic life. But this union, the fulness and final 
 consummation of which cannot be experienced till death 
 has been passed through and eternity has been achieved, 
 can be accomplished on this earth in a more or less per¬ 
 fect manner, and the literature of entire mysticism has 
 no other end than to unveil to us, by a full and profound 
 analysis of the different stages of evolution in the spirit 
 of man, the diverse successive degrees of this divine 
 union. Sev en dist inct stages of the soul’s ascent to¬ 
 wards God have been recognised by mystics, and they 
 constitute what has been emblematically called the castle 
 of the interior man. They represent the seven absolute 
 processes of psychic transfiguration. The first link in 
 this arcane sequence is called the state of prayer, which, 
 
234 
 
 THE OCCULT SCIENCES. 
 
 from the pneumatic standpoint, is the concentration of the 
 intellectual energies upon God as the object of thought, 
 which is commonly assisted by the ceremonial appeal 
 made by religion to the senses. It has, however, a higher 
 aspect, comprised in the second evolutionary process, and 
 called the state of mental prayer. Here the illusory pheno¬ 
 mena of the visible world, are regarded as informed with 
 an inner pneumatic significance, to divine which is a 
 chief end of mysticism. In order to make progress 
 therein, and so attain the third stage, it is necessary that 
 the aspirant, shaping all practical life in conformity with 
 his theory, should perform no outward act except with 
 a view to its inward meaning, all things which are of 
 time and earth and man being simply figures and 
 symbols of earth and heaven and God. The postulant, 
 as he advances, will perceive that the inmost thoughts 
 of his own conscious being are only a limited and 
 individual speculation of tke speech or word of God, 
 concealed even in its apparent revelation, and itself 
 a veil of that divine truth which must be removed 
 for the contemplation of the truth absolute which 
 is behind it. When he has reached this point the mystic 
 will have entered on the third stage of his illumination. 
 This is the most difficult of all. It is termed by mystics 
 the obscure night, and here it is necessary that the 
 jaspirant should become stark naked, should empty him 
 self completely, should be stripped of all his faculties, 
 ren oun cing all his own predilections, his own thoughts, 
 his own will—in a word, his whole self. Aridity, 
 weariness, temptation, desolation, darkness, are char¬ 
 acteristic of this epoch, and they have been experi¬ 
 enced by all who have ever made any progress in the 
 mysteries of mystical love. The fourth condition is deno¬ 
 minated the prayer of quietism. Complete immolation of 
 self and unreserved surrender into the hands of God, 
 have repose as their first result. Such quietism, how¬ 
 ever, is not to be confounded with insensibility, for it 
 leads to the sole real activity, to that which has God for 
 its impulse. The fifth degree in the successive spiritual¬ 
 ization of the human soul is called the state of union, in 
 which the will of man and the will of God become sub- 
 
MESMERISM. 
 
 235 
 
 stantially identified. This is the mystical irrigation 
 which fertilizes the garden of the soul. During this 
 portion of his development, the individual, imbued with 
 a sovereign disdain for all things visible, as well as for 
 himself, accomplishes in peace, serenity, and joy of spirit, 
 the will of God, as it is made known to him by the Word 
 of God supernaturally speaking within him. On the 
 extreme further limit of this condition, the mystic enters 
 the sixth state, which is that of ecstatic prayer, which is 
 the soul’s transport above and outside itself. It consti¬ 
 tutes a union with divinity by the instrument of positive 
 love, which is a state of sanctification, beatitude, and in¬ 
 effable torrents of delight flowing over the whole being. 
 It is beyond description, it transcends illustration, and 
 its felicity is not to be conceived. Love, which is a 
 potency of the soul, or of that anima which vivifies our 
 bodies, has passed into the spirit of the soul, into its 
 superior, divine, and universal form, and this process 
 completed comprises the seventh and final stage of pneu¬ 
 matic development, which is that of ravishment. Re¬ 
 nouncing all that is corporeal about it, the soul becomes 
 a pure spirit, capable of being united, in a wholly celes¬ 
 tial manner to the Uncreated Spirit, whom it beholds, 
 loves, serves, and adores above and beyond all created 
 forms. And this is the mystic marriage, the perfect 
 union, the entrance of God and Heaven into the interior 
 man.” 
 
 The history of Christian supernaturalism informs us 
 that in these seven stages of transcendental adoration 
 the body of the mystic was seen to rise from the ground, 
 and to poise itself mysteriously in space. Ravished by 
 interior visions, he became insensible to all that was 
 passing around him, and at the same time his physical 
 senses, which had suspended correspondence for the 
 moment with normal exterior environment, were 
 ministered to in a manner which we should term 
 magical ; he saw, heard, felt, tasted, but on another 
 plane of being ; and occasionally his indescribable 
 ecstasy was manifested in the apparition of lights and 
 halos about him, and in the diffusion of an unearthly 
 fragrance. If all these phenomena are to be accepted 
 
236 
 
 THE OCCULT SCIENCES. 
 
 as literally true, they surpass in degree what has been 
 achieved by psychological experiment at the present day, 
 but in respect of their kind and class they are the 
 phenomena of ecstatic hypnotism. 
 
 We have sufficiently indicated the historical founda¬ 
 tion for the antiquity of those classes of transcendenta 
 phenomena which are generically embraced by mes¬ 
 merism, and we have exceeded the limits of our purpose 
 to establish a connection between them and the highest 
 altitudes of mystic end and action. If it be impossible 
 to do justice to the latter subject in an elementary 
 treatise, it is equally beyond our scope to supply the 
 student with an account of the various methods by 
 which the hypnotic and mesmeric conditions can be 
 induced in suitable subjects. It has been throughout 
 our endeavour to make this handbook as practical as its 
 design would permit, and in the ceremonies and ritual 
 of occult science we have given information at first hand 
 from the most rare and authentic sources. In the 
 present instance, however, we are dealing with a matter 
 which is almost of popular knowledge, which possesses 
 a vast literature in almost every form and language, 
 while its methods and processes may be learnt from any 
 one of the innumerable pamphlet guides which may be 
 obtained at a nominal cost. What is superfluous from 
 its general diffusion may be therefore reasonably spared. 
 On the other hand, in the elaborate courses of experi¬ 
 ment which have been undertaken by investigators 
 who have become authorities through experience, there 
 is obviously more than can be comprised in a preliminary 
 sketch. It only remains for us to tabulate the several 
 classes of phenomena which occur in the various phases 
 of mesmerism, and to refer the student who desires to 
 extend his knowledge beyond the scope of this paper to 
 the authorities which he will require to consult. 
 
 Both mesmerism and hypnotism, in so far as they can 
 be distinguished one from another, may be divided 
 broadly into two sections, of which the first and most 
 important has reference to therapeutics, and is, in fact, 
 the development of the so-called magnetic condition for 
 the cure of diseases in the subject, for the performance 
 
MESMERISM. 
 
 237 
 
 of painless operations, and for the diagnosis of medical 
 cases, when the stage of clairvoyance is reached. In a 
 sufficiently susceptible subject, the passes and will of 
 the mesmerist induce a condition of profound trance, 
 which, before the discovery of anaesthetics, was made 
 use of by Dr Elliotson in India, with precisely the same 
 success as anaesthetics, for the amputation of limbs, and 
 the removal of cancers; which were suffered by the 
 patient unconsciously, and in the absence of any of those 
 subsequent ill effects which not infrequently attend upon 
 chloroform and Stupefying gases. 
 
 The curative effects of mesmerism are not less as¬ 
 tonishing than its power in the suspension of conscious¬ 
 ness during agonising operations, nor do they by any 
 means invariably depend upon the entrancement of the 
 subject. Passes made over affected portions of the 
 body, sometimes the simple imposition of hands, at 
 others that process which is now termed Massage, being 
 a department of medical rubbing, and fundamentally a 
 mesmeric treatment, have produced wonders in healing, 
 which rest upon unimpeachable evidence, and their cita¬ 
 tion would fill volumes. It would be scarcely exaggera¬ 
 tion to say that almost every species of disease, other 
 than hereditary, has been successfully eradicated by the 
 methodswhich transcendental therapeutics have inherited 
 from Anton Mesmer and from the psychologists who 
 succeeded him. Painless parturition, the cure of paraly¬ 
 sis, the restoration of sight and hearing, are included in 
 the long list. Yet the nature of the agent which is at 
 worlc in these remarkable physiological reconstructions 
 is entirely unknown. The hypothesis of an imponder¬ 
 able magnetic fluid projected by the will of the mesmerist 
 is now very generally rejected ; the influence of the im¬ 
 agination is insufficient to cover the facts. The trans¬ 
 mission of a vital fluid would seem to have a side of 
 truth, for the operations of curative mesmerism exhaust 
 the vitality of the mesmerist, but this again is insufficient, 
 for the cures of some healers have been performed on a 
 scale which is so colossal as to be out of all proportion 
 with the extent of their vitality. The insufficiency of 
 existing explanations has led many to have recourse to 
 
238 
 
 THE OCCULT SCIENCES. 
 
 a purely spiritual theory, which, whatever its value, is 
 naturally distrusted by most scientific investigators. 
 
 An acquaintance with the methodical forms of 
 mesmerism is by no means indispensable to the healer, 
 and, as a rule, the most extraordinary cures have been 
 effected without any devised process. In the present 
 century the Prince of Hohenlohe and the Zouave Jacob 
 performed cures which in nature and number might well 
 be termed miraculous. In the last century we have the 
 authority of Prince Bartenstein, who witnessed on one 
 occasion the complete restoration of four hundred blind, 
 deaf, dumb, and paralytic people. The simple attouche- 
 ment which in the case of a royal hand was once con¬ 
 sidered sufficiently potent to cure the most ineradicable 
 of diseases, “ the king’s evil,” appears to have been the 
 one formula which was adopted by both these phenome¬ 
 nal persons, while the mere presence of Jean Baptiste 
 Yiannay, the saintly Cur6 D’Ars, in the public minis¬ 
 trations of the altar or in the private stance of the con¬ 
 fessional, is said to have been all that was needed to 
 effect conquests over a variety of complaints, commonly 
 termed incurable. 
 
 Therapeutic phenomena taking place in the presence 
 of the holy are another phase of the grand mesmeric 
 mystery which is as ancient as sense-suspensions, trance, 
 and hypnotic vision. Miraculous healing, indeed, has 
 ever been considered a prerogative of saints, and a test 
 of divine mission. At this day it is still credited, and 
 still practised, and still applied to by numbers, who 
 would scorn to debase it by association with the name 
 of Mesmer, and who, disregarding fundamental identities, 
 would deny that it had any connection with “animal 
 magnetism,” with the transmission of vitality, or the 
 existence of an odic force. By these it is commonly 
 classed among the miraculous effects of prayer, and Faith- 
 Healing, in one or other of its phases, is notoriously 
 a fact of the times. It is practised in many ways; it is 
 associated with many types of religious opinion; by 
 some of its apostles it is connected with certain dogmas, 
 a belief in which is held to be indispensable; others 
 woidd identify it with no creed and no doctrine; for 
 
MESMERISM. 
 
 239 
 
 them it is an universal influence of the universal Spirit 
 of God. In many cases the belief in this abnormal 
 power, and personal experience of its working, have 
 created currents of enthusiasm which have exceeded 
 reasonable bounds, discrediting testimony which might 
 otherwise have been more generally accepted, and bring¬ 
 ing disrepute upon movements which in their aspirations 
 were just and good. 
 
 There is one form of psychic cure which is carefully 
 distinguished by its professors from the medley of mar¬ 
 vels which pass all confused under the name of Faith- 
 Healing. It is termed Christian Science Healing, and 
 it claims to have reduced the subject into the shape 
 of a methodised spiritual gnosis. Its disciples will 
 charge us with confusion for referring to it in a paper 
 on Mesmerism, but we are treating in a broad and 
 comprehensive manner of matters which in their deep 
 centre are either one, or, at least, are radically joined, 
 and defects of terminology are a common disability to 
 which forbearance should be extended in what is still 
 the infancy of psychological research. Among many 
 systems and claimants, we recognise in the principles and 
 disciples of this so-called Christian science, the most 
 profound elements which have entered into the higher 
 mysticism of all the ages, and, whatever the results 
 which have been achieved, and we have heard personal 
 testimony from cultured and thoughtful persons which 
 is of real weight and value, we recognise that Christian 
 Science Healing is to all appearance on the path of the 
 mystics; it is on the path of Vaughan, Bohme, Saint 
 Martin, and the best of the Quietists ; and it is our duty 
 in this section to refer the student to its literature for 
 the purest quality of light in the recondite problems of 
 that spiritual reconstruction of physical man which is 
 said to be performed under the arcane potencies of 
 prayer and faith, whether it be identified by name, or 
 not, with what is called Faith-Healing.* 
 
 * Particular attention is invited to the Christian Science Healing 
 of Miss Frances Lord. It is regarded by a certain section of 
 modern mystical criticism as, in some sense, a clue to the old 
 mystery of the Elixir of Life. On the outer plane there is, how¬ 
 ever, a correspondence between medicine, diet, and the conduct of 
 physical life. 
 
240 
 
 THE OCCULT SCIENCES. 
 
 We have said that the cures which are attributed to 
 mesmerism and its collaterals are not to be explained 
 by the power of imagination, whatever the stimulus which 
 may be applied to it. The statement was not made in 
 the interests of any hypothesis, but simply in view of 
 the evidence. Imagination, at the same time, is a great 
 curative agent, and accordingly it has been the fashion 
 for over half a century to explain all the phenomena of 
 mesmeric therapeutics by that alone, or by that in con¬ 
 junction with a theory of planned imposture when the 
 explanation would be obviously misapplied. Both 
 methods are now practically abandoned. Men of science 
 have discovered, that in addition to the phenomena of 
 healings, there are other branches of mesmeric experi¬ 
 ment which it would wholly fail to cover, and under the 
 name of hypnotism the whole subject is receiving gradual 
 investigation. Scientific processes are like the mills of 
 the gods, they grind slowly, but in the end they grind 
 exceedingly small, and the generation of the moment 
 very usually does good work by exploding the hypo¬ 
 theses, if not the methods, of its predecessor. This very 
 hypothesis of the imagination in its relation to curative 
 mesmerism is beginning to be reduced to its due pro¬ 
 portions, and the power of the agent in question is now 
 being confined to those diseases which are said to have 
 been caused by imagination, the existence of real diseases 
 which have originated in this manner being proved by 
 the fact that imaginary or fictitious complaints can have 
 no existence, and, positively speaking, by the collateral 
 fact that complaints which have sometimes taken genuine 
 hold of a patient, have demonstrably begun in his 
 fancy acting on a nervous and abnormally susceptible 
 tempei'ament. 
 
 The second of the two sections with which the pheno¬ 
 mena of mesmerism and hypnotism may be broadly 
 divided, includes all experiments which are not of a 
 therapeutic character. Their variety is enormous, 
 and their psychological significance as investigations 
 into the undeveloped potencies of mind is so great 
 that it is difficult to attempt its expression without 
 
MESMERISM. 
 
 241 
 
 using terms which would seem to he sensational. We 
 are speaking of experiments which reveal to us the exist¬ 
 ence, deep down in our being, of faculties which may be 
 called unk nown, of other senses than those which we 
 normally use, and of apparently foreign personalities 
 behind our legitimate manifested personality, which ever 
 we have considered as our most inalienable part, and as 
 that which constitutes our selves. 
 
 The phenomena included in this section admit of 
 further subdivision. There are those which are connected 
 with simple muscular affections which are the first 
 results of the trance condition, in whatsoever manner 
 produced. What is generally observed at the beginning 
 is, in the words of a recent writer, a remarkable quiver¬ 
 ing of the eyelids, a “ contraction and then a dilation of 
 the pupil of the eye,” followed by a gradual closing of 
 the eyelids and “ by all the outward appearances of deep 
 slumber. The arms fall listlessly by the side, the limbs 
 are relaxed, and to anyone not in the secret the subject 
 would appear to be sleeping heavily after some great and 
 fatiguing exertion.” The nervous centres which con¬ 
 trol the action of the muscles are at the same time 
 stimulated into an abnormal excitability. “ Even a 
 gentle stroking of the skin is enough to produce the 
 contraction of the muscles underlying; a continued irri¬ 
 tating of the same spot will cause the contraction to ex¬ 
 tend to the neighbouring and distant groups of muscles. 
 . . . By employing the appropriate stimuli we are en¬ 
 abled to produce the continued contraction of any set 
 of muscles we may select, and even to induce rigidity 
 of the whole body.” This rigidity constitutes a second 
 stage in physical entrancement. The senses are imper¬ 
 fectly suspended in ordinary normal slumber. In the 
 hypnotic or mesmeric state, the subject is unmoved by 
 the strongest light directed straight upon his eyes, or 
 by a stunning report at his ear, and he passes into a 
 condition which closely resembles that of catalepsy. 
 Experiments connected with the artificial suspension of 
 the senses in the hypnotic, indifferently with the mes¬ 
 meric, states, are of a very interesting character, but 
 they are exclusively of an elementary kind. “In our 
 
242 
 
 THE OCCULT SCIENCES. 
 
 waking moments we enter into relation with the outer 
 world by means of the external senses; and the organic 
 functions of the body are controlled by nerve centres, 
 which are to a large extent subject to the higher 
 faculties of sense. In this state our senses reveal to us 
 the other world as it is, and direct the functions of the 
 body appropriately to the nature of the external agents 
 by which they are impressed. But in the hypnotic 
 slumber the functions of external and inner sense arc 
 perplexingly disordered. The hypnotised subject does 
 not see what is before his eyes, or hear the sound in his 
 ears ; he sees and hears only the sights and sounds sug¬ 
 gested to him by the magnetiser. And the lower func¬ 
 tions, such as nutrition, which are dependent upon the 
 perceptions of sense, are affected in like measure. This 
 power of controlling the sense perceptions enables the 
 operator to make the patient blind or deaf to the pres¬ 
 ent sights and sounds, and to make him see and hear— 
 and so of the other senses—what has no present ex¬ 
 istence outside the suggestions of the magnetiser. . . . 
 This kind of hallucination has been called positive, to 
 distinguish it from the former, to which the name 
 negative has been assigned.” 
 
 What is suggested to the entranced sight of the sub¬ 
 ject must not, however, be identified with the normal 
 figments of imagination. What is imposture on the part 
 of the operator is a vivid actuality to the patient. The 
 entranced senses are, moreover, the slaves of the hypno¬ 
 tist ; what his methods have deadened, they can also 
 ■quicken; he can arouse them into abnormal activity, 
 and, if he so wills it, his own arbitrary motions may be 
 imitated automatically by the subject with eyes gripped 
 close in the vice of catalepsy. 
 
 The control of the external senses must obviously 
 affect the intellectual faculties and the scope of will. In 
 a lesser or greater degree, as the power of the operator 
 and the susceptibilities of the subject may vary in differ¬ 
 ent persons, both are under the direct influence of the 
 mesmerist. It is said that under circumstances which, 
 however, are seldom met with, the interior personality 
 of the subject may pass away from the influence of the 
 
MESMERISM. 
 
 243 
 
 operator, but as a rule he controls for the time being 
 the whole individuality of his patient. As a rule also 
 the intellectual faculties are exceedingly quickened; a 
 dull person becomes an acute reasoner; he will give 
 answers upon subjects with which in his normal state 
 he is practically unacquainted; he may occasionally be 
 addressed in a language which he notoriously does not 
 understand, but he will reply pertinently, his mind 
 seeming to be for the time identified with the under¬ 
 standing of the mesmerist. It is said that he will him¬ 
 self speak in what, to him, are unknown tongues, but 
 evidence in this direction should be received with ex¬ 
 treme caution. The memory is also quickened to a 
 surprising extent; there are instances of ignorant 
 servant girls automatically repeating in the magnetic 
 condition, with absolute accuracy, long passages from 
 the Greek poets which they have heard recited by 
 their masters at a period considerably previous. The 
 creative faculties are also frequently developed, some 
 manifesting a remarkable lyrical gift, and improvising 
 lengthy poems with conspicuous fluency; while others 
 exhibit an astonishing and hitherto unknown aptitude 
 for musical composition or painting. 
 
 The suspension of will which accompanies the hypnotic 
 state, placing the subject, in mind, morals, and body, at 
 the complete disposal of the operator, also controls the 
 individuality, which can be effaced and transformed 
 according to the necessities of any experiment. “ Tell 
 the sleeping individual he is a child, and he will begin 
 to play at the games of children; that he is a girl, and 
 he will begin to sew; that he is a priest, and he will 
 begin some sacerdotal function; that he is an old man, 
 and he will call for a stick to support his steps; that he 
 is a general, and he will draw himself up, give the word 
 of command, &c. ; that he is a dog, and he will crawl 
 on all fours and bark.” These, are, however, but ele¬ 
 mentary and surface phenomena. In some cases a new 
 and underlying personality will spontaneously manifest, 
 and if the hypnotic condition be prolonged, several of 
 an opposite kind, and all more or less foreign to the 
 patient’s normal nature, will appear in periodical succes- 
 
244 
 
 THE OCCULT SCIENCES. 
 
 sion ; an educated and virtuous person may develop a low 
 and vicious character, while a low type of humanity will 
 exhibit in the profundities of his being a higher form of 
 consciousness. We are thus brought face to face with 
 some of the most inscrutable problems in the esoteric 
 nature of man. 
 
 Where new personalities are not developed, we have 
 frequently new senses or new forms of perception ; the 
 chief of these are clairvoyance, clairaudience, and the 
 phenomena which constitute psychometry. Clairvoy¬ 
 ance is the development of the faculty of interior sight. 
 It was discovered to the modern world by the Marquis 
 de Pusegur, a disciple and friend of Mesmer; but vision 
 at a distance was familiar to the old operators of those 
 forms of divination which have been described in a pre¬ 
 vious paper. That enlargement of mind to which we 
 have already made reference is in itself a part of clair¬ 
 voyance, and, under favourable conditions, it is brought 
 to the test by the subject shewing acquaintance with 
 mere matters of fact, as, for instance, the private history 
 of another person outside the sphere of his knowledge. 
 In other cases he perceives what is taking place at a 
 distance, can read in a closed book, in a locked slate, or 
 in a sealed letter. There is also a therapeutic variety in 
 which the seer perceives the interior condition of a sick 
 person, and of himself occasionally, and indicates the 
 nature of the required remedy. The third degree is 
 closely connected with the phenomena of modern spirit¬ 
 ualism, and in some cases perhaps not less intimately 
 with those of hallucination and illusion. In those cases, 
 which may be reasonably included in the first of these 
 categories, the interior being of the seer seems elevated 
 into another form of subsistence, and he enters into cor¬ 
 respondence with the spirits of the departed, and with 
 other hierarchies of extramundane intelligence. Clair¬ 
 audience in the hypnotic and mesmeric states is of un¬ 
 common occurrence, and this also more properly belongs 
 to spiritualism. It is that state in which Swedenborg, 
 Bohme, and the mystics of all the ages have conversed 
 with voices from the unseen, while absorbed in any 
 one of the known species of entrancement. It takes a 
 
MESMERISM. 
 
 245 
 
 more readily intelligible form when the spirit of the 
 subject is supposed to travel into distant earthly scenes, 
 where it hears the conversation as well as perceives the 
 actions of other human beings. 
 
 Psychome try is comparatively a new departure in 
 psychic science. Here the clairvoyant is placed in cor¬ 
 respondence physically with any object whatsoever, and 
 beholds in the interior condition the chief points in its 
 history. A lock of hair will reveal the entire personality 
 of the man from whose head it has been taken; a ring, 
 a fragment cut from a garment, a letter, &c., will pro¬ 
 duce identical results—whatever has been connected in¬ 
 timately with a human being presents that being to the 
 mind’s eye of the seer. It is also asserted that the 
 natural history of a metal or mineral will be unfolded by 
 its mere pressure against the forehead of the hypnotic 
 subject; some important and apparently bona-fide books 
 have given details of numberless experiments in psycho¬ 
 metric mineralogy and geology. 
 
 The highest and rarest states of mesmerism are those 
 of the prophetic frenzy and of pure lucidity, but these 
 phases are at present outside the experience of profes¬ 
 sional men of science, and they encroach upon a region 
 of mysticism which transcends elementary limits. 
 
 Much, and with reason, has been written on the 
 dangers of hypnotic experiments and on the power which 
 it confides to persons who may conceivably abuse it. 
 Body and mind, will and imagination, consciousness and 
 personal identity, should not be lightly surrendered to 
 any custodian. Nevertheless, where an operator is pos¬ 
 sessed of all proper qualifications, we find that the 
 entranced subject, in the majority of cases, passes into 
 a higher condition of moral development. It is un¬ 
 doubtedly possible; by the process of hypnotic experiment 
 to impress upon a patient the design of committing a 
 murder, and when he has to all appearance returned into 
 his normal life and senses, that impression will remain, 
 and he will commit that murder in exact accordance 
 with the directions laid down by the mesmerist. On the 
 other hand, it is equally possible to create an aversion in 
 a subject which will divert him from a habit of vice ; it 
 
246 
 
 THE OCCULT SCIENCES. 
 
 is possible to awaken positive virtues which were pre¬ 
 viously wanting; and, not improbably, though adequate 
 experiment is wanting in this direction, it is possible to 
 originate in the trance a quickening of the intellectual 
 faculties which shall be permanent in the ordinary state. 
 Mesmerism and hypnotism have been termed the' stone 
 of the philosophers in action, and certainly they bring us 
 to the knowledge of a spiritual agent which is potent 
 both in the dissolution and reconstruction of the interior 
 man. As such it is to be reckoned among the essential 
 instruments of mysticism, and the careful, reverent, 
 earnest development of its possibilities may be con¬ 
 sidered by the mystic student as indispensable to all 
 progress in the experimental knowledge of the soul. 
 
 The literature of Mesmerism is so enormous that it is 
 difficult to recommend any individual writers. Deleuze 
 and Dupotet were great authorities in France, as were 
 Elliotson and Gregory in England. Esdaile is valuable 
 for his account of surgical operations performed during 
 the trance state. Sandby is an instructive writer on 
 the general subject; and there is interesting matteT in 
 some letters of Harriet Martineau. The work of Binet 
 and his collaborator ranks high among modern books. 
 
MODERN SPIRITUALISM. 
 
 'TTUE have seen that the traditions of mediaeval magic 
 VV in the West were to some extent perpetuated in 
 the doctrines and practices of mesmerism. The 
 occult force which was first made known to the modern 
 world by the physician of Geneva constituted at least a 
 kind of connecting link between the phenomena of the old 
 theurgic art which was familiar to the Christian masters 
 of mysticism, and the long sequence of marvels with 
 which every one at the present day has become more or 
 less acquainted, under the conventional name of spiritual¬ 
 ism. The pronaos of the spiritual temple has been said 
 to be animal magnetism, and at a period which was prior 
 to the date of the Rochester knockings, the German 
 historians of magic were accustomed to interpret the 
 thaumaturgic mysteries of the past by the light of the 
 science of Mesmer. Insufficient as it was, this explana¬ 
 tion had a certain base in fact, and it may be safely 
 affirmed that both magic and modern spiritualism have 
 had many phenomena in common with animal magnet¬ 
 ism. Things which are thus interlinked cannot be 
 fundamentally dissimilar; in all ages and nations the 
 science of the soul must be reasonably supposed to 
 consist in the development and application of the same 
 arcane forces; between ancient and modern psycho¬ 
 logical phenomena there may be difference of mode and 
 degree, but their manifestation must undoubtedly take 
 place by virtue of the same laws. 
 
 In the several sections of this book we have already 
 made reference repeatedly to the present condition of 
 psychic science, to the facts with which it is connected, 
 and to the investigations involved therein. We have 
 said that the paths which we are now essaying to travel, 
 were traveLlod by the old mystics, and by such land- 
 
248 
 
 THE OCCULT SCIENCES. 
 
 marks of progress as we can discover in their mysterious 
 writings, we seem entitled to conclude that they had 
 advanced beyond ourselves. Spontaneous occurrences, 
 such as Apparitions, Hauntings, Obsessions, and other 
 phenomena which are not to be explained by the applica¬ 
 tion of the known laws of Nature, have been common to 
 all countries and to all times, and in the great majority 
 of cases they involve, if genuine, the supposition of 
 intelligence acting to some extent outside the visible 
 world. The practical magic of the past was a series of 
 methods and processes by which men endeavoured to 
 enter into a conscious communication with the powers 
 which produced these wonders, and to become acquainted, 
 for whatever object, with the mysteries of the invisible. 
 Modern spiritualism is simply another series of methods 
 and processes, necessarily analogous in character, whereby 
 men in the nineteenth century are seeking to accomplish 
 precisely the same end. All that we have ascertained in 
 the present by our independent psychological researches 
 seems to substantiate the claims of the old magicians 
 and mystics up to the point which our researches have 
 reached, but this statement, of course, presupposes a 
 discriminating separation of what is obviously fabulous 
 and impossible in the history of magic. If along 
 our own lines the mystics would appear to have tran¬ 
 scended us, it must be because our methods are less 
 perfect, and our perseverance is less. One of the most 
 important divergences is indicated in the fact that the 
 magicians pretend to have been acquainted with many 
 hierarchies of invisible intelligences, while spiritualism is 
 solely concerned in communication with the souls of the 
 dead, and, in this sense, if in no other, it is, to all intents 
 and purposes, the Necromancy of the Nineteenth Century. 
 We have seen after what manner the Magus of past 
 centuries adjured the apparitions of the departed, how 
 elaborate was his ceremonial, how diffuse were his rites, 
 how enormous was the pneumatic force which he claims 
 to have become able to exercise, and how impressive 
 were the results which he appears to have achieved in 
 the process. He worked, for the most part, alone, and, 
 indeed, isolation was essentially a part of the prepara- 
 
MODERN SPIRITUALISM. 
 
 249 
 
 tion which he was bound to undergo. No ordinary 
 quality of perseverance, no common power of will, must 
 have been focussed on his unearthly aim by the simple 
 literal fulfilment of the ritual acts. Instead of the 
 thorny and toilsome path of the adept, with its fasts and 
 vigils, its sublimities and silences, its grotesqueries and 
 grandeurs, Modern Spiritualism offers us a r oyal roa d to 
 the accomplishment of the same thaumaturgic mystery 
 —the same face to face, if not unveiled, communication 
 with the dead of all the ages. Without fasts, without 
 prayers, without watches, without any indispensable 
 garnishing either outside or within the house of human 
 life, it guarantees to us on the evidence of a great cloud 
 of witnesses, results as phenomenally tremendous as are 
 any that have been encompassed within the whole circle 
 of historic witchcraft. In virtue of what law has such 
 a simplification become possible, is a tempting subject of 
 inquiry at the threshold of our brief study, but it is not 
 one over which we can afford to dwell. We are con¬ 
 cerned—as before—with alleged facts, and with the 
 means of verifying them, not with hypotheses on the 
 uninvestigated and perhaps inscrutable laws which may 
 govern modes of manifestation. If the methods of the 
 magus of old were laborious to superfluity, a cumbrous 
 system should have interfered with the success of his 
 work. If they were not prolix and in part unnecessary, 
 it is difficult to see how a slipshod modus operand,i can 
 produce as great results. If it be fitly an operation of 
 prayer, abstinence, and sacrifice, if it were once essenti¬ 
 ally a sacml and religio us matte r, to lie performed with 
 the whole hear t and the whole soul, there must be 
 danger at our doors when it has deteriorated, if not into 
 a profane pastime, at least into a secular experiment 
 which is stripped of its sanc tity in conscious act and 
 intention. This is a moderate and reasonable criticism 
 which can offend no sincere conviction, and tampers with 
 no experience, and it must be left at this point. 
 
 Modern Spiritualism, like its precursor, the mysticism 
 of thejiast, asks nothing from the faith of the observer, 
 and it is an unwarrantable blunder to establish an 
 inclination to believe as an indispensable, or as any, 
 
250 
 
 THE OCCULT SCIENCES. 
 
 element of success in its investigation. True pheno¬ 
 menal spiritualism, as expounded by its reasonable 
 adherents, is a scientific investigation into the nature, 
 cause, and operation of certain forces which appear to 
 originate outside the normal plane of Nature, and give 
 evidence of human intelligence which cannot be identi¬ 
 fied with that which is resident in the observers. Like 
 that practical branch of mysticism which is more rigidly 
 denominated magic, its avowed end is the demonstra¬ 
 tion of a spiritual world about, within, and beyond the 
 visible horizon of things called material—a world which 
 is ordinarily imperceptible by the senses of embodied 
 man, but which, under certain circumstances, can be 
 openly manifested in a manner which precludes the 
 hypothesis of hallucination. These circumstances are 
 the “conditions” to which reference has already been 
 made, and which we have shewn to be of equal import¬ 
 ance alike in the operations of spiritualism and old 
 magic. The conditions which are commonly required for 
 success in the experiments of modern psychology are— 
 
 I. An intention on the part of the observers to enter, 
 if possible, into communication with spirits ; it is this 
 intention which constitutes the difference between the 
 phenomena of Spiritualism and those of spontaneous 
 apparitions. 
 
 II. The presence of a certain harmony of will and 
 wish, and of general good feeling among a given number 
 of investigators who have determined to make experi¬ 
 ments in common. 
 
 III. A favourable state of the atmosphere, which 
 should be free from electric and magnetic disturbance, 
 and should be dry and moderately warm. 
 
 IV. The formation of the circle. 
 
 Y. The absence of glaring light. 
 
 VI. The presence of what is called a medium. 
 
 Speaking broadly, these are the conditions which are 
 laid down as generally essential. Phenomena which are 
 recognised by spiritualists may, however, occur in the 
 absence of any one of these rules, and, so far as the 
 conscious preparation of the observer is concerned, they 
 appear to have taken place on occasions when they have 
 
MODERN SPIRITUALISM. 
 
 ■251 
 
 none of them been fulfilled. Accounts of spontaneous 
 manifestations from the other world in the absence of 
 any thought, expectation, or desire on the part of the wit¬ 
 nesses, have constituted, as already stated, a large section 
 of supernatural history in all times and countries. So also 
 the concordant relation between individuals comprised 
 in the circle may be counterbalanced by other advan¬ 
 tages ; tornado and tempest cannot always interfere when 
 a strong force has been developed by other conditions; 
 hands clasped for the formation of a circle are as much 
 a guarantee against imposture, when light is obscured or 
 excluded, as an indispensable element of success. Under 
 certain circumstances any class of the phenomena may 
 be produced in open day, or in the midst of a brilliant 
 artificial illumination, while many private circles are 
 affirmed to have been established with the most gratify¬ 
 ing results in the absence of any developed medium. 
 
 Experiments which are usually dependent for their suc¬ 
 cess upon atmospheric conditions, upon the disposition of 
 the observer, and upon those unknown faculties which 
 constitute what is called mediumsliip, cannot be readily 
 conducted, because it is only up to a very limited point 
 that we are able to ensure the conditions; the investiga¬ 
 tion of the phenomena of Spiritualism is therefore beset 
 with uncertainties ; the communication of the two worlds 
 is occasionally accomplished very readily and in a very 
 complete manner ; at other times it is difficult and long 
 in the process without any assignable reason. It is 
 evident, therefore, that the student of mysticism, who 
 desires to assure himself that the modern branch of 
 magical practice can offer to the conscientious experi¬ 
 menter a reliable instrument of communication with 
 supersensual planes and extramundane modes of sub¬ 
 sistence, should endeavour by the most patient and exact 
 observation to increase the knowledge of conditions. 
 Those who have directed their especial attention to this 
 branch of the subject have frequently assured us that 
 their study is the one thing needful, the beginning and 
 the end of all true jR'Ogress in psychological knowledge. 
 This is most emphatically a point on which we may 
 look for assistance to the processes of the hierophants 
 
252 
 
 THE OCCULT SCIENCES. 
 
 transmitted to us in Western magical literature, and the 
 few who, at the present day, have reconstituted the 
 modus operandi of the spiritual circle along the lines of 
 lawful necromantic ritual, have borne testimony to the 
 success of the attempt. There can also be no reasonable 
 doubt that researches into soul mysteries should be 
 exclusively undertaken by spiritual minds, and that they 
 should be conducted in such a manner, and with such 
 an end in view, as will make them an integral part of 
 their individual spiritual development. It would be 
 unbecoming in the extreme to suggest that a large pro¬ 
 portion of spiritualists are devoid of the interior qualities 
 to which we refer, but no one who is acquainted with the 
 movement can fail to be aware that the motives of investi¬ 
 gation are frequently frivolous in the extreme, that it is 
 frequently conducted under circumstances which make 
 it morally unprofitable, and as a mere matter of curio¬ 
 sity, wonder, and amusement. These facts are indeed 
 notorious, and to enlarge upon them would be a super¬ 
 fluous task. It is more important to observe that the 
 merely scientific spirit, the simple thirst after knowledge, 
 the desire, lawful and commendable as it is, to extend 
 the field of observation, to investigate unknown forces, is 
 an insufficient reason for spiritual research, though what 
 is thus undertaken may occasionally awaken in the mind 
 which is devoted to science, an aspiration and a purpose 
 which transcends ordinary science, noble as it undoubt¬ 
 edly is. A spiritual inquiry should be undertaken with 
 spiritual objects. In the most exalted sense of the term, 
 it is legitimate only to two classes—those earnest seekers 
 into the interior problems of being who desire to attain 
 to the permanent actualities which they believe under¬ 
 lie the appearances of the external universe, who are 
 sufficiently absorbed by the fundamental hypotheses of 
 religion to be anxious for their rigorous verification, 
 who yearn, in the language of the mystics, to find their 
 souls, who are probing the bases of faith, who are in 
 search of an instrument of intercourse with the divine 
 source of life. That is the first class, of which the 
 second is the fruit, being those who have passed through 
 this initial stage wherein the faculties of being are exer- 
 
MODERN SPIRITUALISM. 
 
 253 
 
 cised in the achievement of the grand realities, who have 
 entered into the interior light, and on the path oispiritual 
 evolution. Such at least is the rule which is laid down 
 by the mystics ; to such alone is promised what they 
 term the opening of the closed eye of the unknown 
 darkness, and the gate which gives entrance into the 
 garden of cucumbers, and into the closed palace of the 
 king. It is needless therefore to say that the required 
 disposition is essentially religious. Sanctity of thought, 
 sanctity of life, sanctity of soul and body, are the first 
 conditions of the process, for the work is one of recon¬ 
 struction, which is the significance of the word religion ; 
 the system of spiritual communication which is proposed 
 by Spiritualism being the way of the soul’s return into 
 a conscious life in God. 
 
 Now this end which we have mentioned has been 
 present to the minds of many persons connected with 
 the spiritual movements of modern times, and it is 
 identical with the ambition of the mystics, but it is far 
 from having been generally achieved at present. The com¬ 
 munication, on the faith of the evidence, has been indeed 
 established ; the path has been opened, but we have not 
 as yet passed through the first avenue. In plain words, 
 we have discovered that there is intelligence on the 
 other side of life, that under certain circumstances it can 
 be manifested to our own, and that it can even give evi¬ 
 dence of itself to our physical senses, but it is the lowest 
 scale in the hierarchy of spiritual subsistence with which 
 we have alone communicated, or, if this be too pronounced 
 a statement in view of our ignorance, we have evidence, 
 notwithstanding, that the “ spirits ” which frequent our 
 stances are in no sense appreciably advanced beyond 
 ourselves. Communications which claim to come to us 
 from high intelligences and from the superior spheres, 
 are occasionally received, but it is seldom that they bear 
 the impress which we have a right to expect from those 
 altitudes, much less from the divine apex towards which 
 the spiral paths of being are supposed to lead us. 
 
 In considering the phenomena of Spiritualism we have 
 taken a lofty standpoint, because from our knowledge of 
 the old mystics, and from a reasonable review of the 
 
254 
 
 THE OCCULT SCIENCES. 
 
 entire subject, we are assured that no true progress can 
 be made from any other. The great body of testimony 
 which has been recorded by an innumerable variety of 
 observers belonging to all classes of life and character, 
 seems equivalent to a positive proof that the experiments 
 of Spiritualism can be, and are, conducted in the absence 
 of any exalted motives. They are obtained among the 
 frivolities of the drawing-room, among the vulgarities of 
 the public stance ; they can be produced in the presence 
 of debauched and vicious persons. Only the nature of 
 the manifestations and the class of the communicating 
 intelligences corresponds to the dispositions of the in¬ 
 vestigators, and he that is himself filthy, perverse, or 
 debased, will attract what is unclean and low on the 
 other side of life. 
 
 As in other divisions of this volume, we have abstained 
 from attempting a philosophical defence of Spiritualism, 
 or of debating its a priori possibility ; it is equally impos¬ 
 sible to array the evidence which exists in its favour. 
 We are solely concerned with supplying to the student 
 who is in search of instruction, an account of the classes 
 of phenomena which, it is alleged, are produced, and 
 with putting him in possession of the means by which he 
 may verify them for himself. The conditions which are 
 generally requisite have been already enumerated ; we 
 have foreborne to discuss their value, for they constitute 
 an uninvestigated region of exceptional law, and in the 
 present state of our knowledge it is futile to attempt an 
 explanation of the how and why of our phenomena—a 
 disability, it may be added, which we possess in common 
 with the professors of all branches of physical science. 
 As in chemistry, as in the formation of crystals, we 
 know that certain methods and processes produce 
 certain results, but it is a matter of experience only. 
 Our disabilities, however, are greater than those of the 
 physicist, for he is concerned with blind forces, acting 
 fatally, but we are the investigators of a power which 
 under given circumstances, can at any rate assume 
 intelligence. 
 
 Sixth in the series of conditions was the presence of a 
 medium, and here it is necessary to summarise the little 
 
MODERN SPIRITUALISM. 
 
 255 
 
 that observers have told us on the nature of what is 
 called mediumship. There is a want of unanimity among 
 the old practical mystics on one important point, namely, 
 whether it was possible for all persons to become magi¬ 
 cians and to evoke spirits with success. The presence 
 of a certain occult qualification which is nowhere ex¬ 
 plained in their writings, because in all probability it was 
 not understood, is considered indispensable by some, but 
 it seems to have been the opinion of the majority that 
 evocation could be achieved by all who were willing to 
 lead the life of a magus, and to fulfil the rites of 
 magic. Both parties distinguished, notwithstanding, 
 between the natural and artificial magician, between the 
 man who was magically predestined from birth, and the 
 man who by will and labour could effect such a transmu¬ 
 tation in his nature as would capacitate him for a work to 
 which he was not predestined. As the latter person was 
 held in superior consideration, we must understand by a 
 predestined magician not a person who was ordained by 
 mere automatic fate to a certain arbitrary end, but one 
 who by his birthright was constitutionally gifted with a 
 certain quality which was favourable to the matter. The 
 presence of a natural magician at the experiments of 
 a master by art was deemed always a desirable conjunc¬ 
 tion. Now, the natural magician appears to have been 
 identical with the modern medium, and the term of the 
 mystics in all respects is preferable to the slipshod desig¬ 
 nation which has been commonized past all endurance 
 by the impostures and stupidities of the past forty 
 years. 
 
 When a given number of persons undertake, for what 
 purpose soever, an investigation of the phenomena of 
 Spiritualism, they commonly go in search of the assist¬ 
 ance of what is called a medium. In actual significance 
 the name is identical with the ecclesiastical term Ponti- 
 fex ; he is the bridge of communication, the intermediary 
 between the seen and the unseen worlds; it is through 
 him that the other side of life effects manifestation to 
 this, and if there be truth in the claims of Spiritualism, 
 his, most assuredly, is an exalted and holy vocation, 
 which should be prized before life itself by the possessor, 
 
25G 
 
 THE OCCULT SCIENCES. 
 
 which should be never prostituted, but alone exercised 
 for the highest ends. But the Pontifex and the priest 
 of the past too frequently abused their office, and we 
 must not be astonished when we hear that the power of 
 this new priesthood has gradually been converted into 
 one of the crafts of life, that it is daily bought and sold, 
 that it has been made subservient to the most sordid in¬ 
 terest, that every element of consecration has been suc¬ 
 cessively stripped away from it, that it has been used 
 for abetting imposture of almost every class, and that it 
 has become so debased in the hands of its possessors that 
 the genuine gift can often be scarcely distinguished from 
 the fraudulent impositions of mere mountebanks. 
 
 If we search through the large literature of Spirit¬ 
 ualism for some account of the nature and qualities of 
 mecliumship, we find little that is satisfactory. There 
 are many plausible theories ; there is much skilful specu¬ 
 lation, there is a quantity of untutored guessing, but 
 there is nowhere solid knowledge. Nor is the reason 
 far to seek. Where is the scientist who can explain to 
 us why mustard is hot or sugar sweet 1 Beyond the 
 surface of phenomena there is no penetration possible ; 
 we must be content to observe and record ; to the ulti¬ 
 mate reason of things we have no way of attainment. 
 “ What is the state of mecliumship ? What is the 
 peculiarity of organisation, and how acquired 1 ” asks one 
 writer who himself claims to lie in possession of one of 
 its gifts. “ It would be difficult to tell what it is. It is 
 often, and usually is, possessed at birth; or may be 
 slowly or suddenly acquired. The spirit seems to have 
 less hold upon the body, and to be more sensitive for 
 that reason.” The explanation is poor enough; but it is 
 useful in its evidence for one undoubted fact, that the 
 medium is as ignorant of the nature of his strange 
 power as is the most profound philosophical mind of the 
 nature of its own consciousness. We must be content 
 with the simple affirmation that there are certain 
 persons who, by their constitution, are endowed with 
 a force which transcends radical investigation, but by 
 which force it seems possible for spirits to become the 
 temporary associates of embodied man, to manifest be- 
 
MODERN SPIRITUALISM. 
 
 257 
 
 fore him in an assumed human shape, and to perform 
 many acts, which, on the faith of existing evidence, are 
 of the kind which we term supernatural. The same 
 want of unanimity on one point which we have noticed 
 in the writings of the mystics abounds in the literature 
 of Spiritualism. Mediumship, on the one hand, is de¬ 
 clared to be the gift of a few alone ; by others it is 
 considered possible to all. True philosophic prudence 
 woukl have withheld both statements. While it is diffi¬ 
 cult to suppose that one section of humanity is in the 
 enjoyment of qualities which are foreign altogether to 
 the constitution of the rest, while it therefore seems 
 reasonable to assume that the qualities in question are 
 latent in all mankind, it is rash to affirm that they can 
 be developed in all. Analogy and experience alike con¬ 
 tradict the statement. It seems, at the same time, in all 
 respects probable that the power, whatever it may be, is 
 not only inherent, but would admit of development in a 
 large number of persons who, by their circumstances, 
 are precluded from any attempt at its exercise, and even 
 from all knowledge on the point. The faculty is com¬ 
 monly connected by its students with a passive or nega¬ 
 tive temperament. Like magic power, it may be induced, 
 it is said, by narcotics, by stimulants, or by long fasts 
 and vigils, by prostration of body, and by an advanced 
 degree of mental excitement; but its natural and reliable 
 development is by sitting with investigators in spiritual 
 circles, more especially in the presence of an already 
 developed medium. 
 
 The rules for the formation of a circle, and the 
 conduct of research, have been given by a number of 
 authorities; they have little substantial difference; the 
 most simple, complete, and practical is perhaps that 
 which has been widely circulated, under the initials 
 M.A. (Oxon.), by Mr. Stainton Moses, who is well known 
 as a leader of psychic research in England, and as a 
 medium for manifestations of a very advanced kind. 
 The directions are, of course, written from the stand¬ 
 point of one whose experience has abundantly verified 
 the genuineness of all classes of spiritual phenomena, and 
 they are designed for the instruction of those who 
 R 
 
258 
 
 THE OCCULT SCIENCES. 
 
 intend to conduct an inquiry by means of private sittings 
 on the part of a few earnest persons who can thoroughly 
 rely on one another. It is thus, we are told, that the 
 bulk of spiritualists have arrived at their convictions. 
 
 The circle of investigators should consist of from four 
 to eight persons, and they should be divided as equally 
 as may be into positive and negative temperaments, of 
 which th<T latter are more commonly to be found among 
 the female sex. It is to be understood that the specific 
 object in the minds of all members of the circle is to 
 enter into communication with the intelligences of the 
 unseen world. The possibility of such a communication 
 involves three things in addition to the actual and 
 conscious existence of unseen intelligence. There is first 
 the proximity of an invisible world of thinking beings, 
 mentally conditioned in much the same way as ourselves, 
 but the nature of this proximity should not be too 
 closely connected with conceptions of space and locality. 
 Secondly, there is the willingness on the part of unseen 
 intelligence to respond to attempts at communication on 
 the part of embodied humanity. Thirdly, the possi¬ 
 bility which we are considering supposes the existence 
 of a power which if inherent can be exercised, and if 
 extrinsic can be adapted to establish the communication 
 desired. If we suppose these conditions to exist, the 
 next thing to be determined is a mode of communication, 
 and where one side at least is invisible to the other, it 
 must obviously take the form of signals. Now the code 
 of signals which is commonly made use of requires no 
 other materials than an ordinary table, preferably 
 circular in shape ; round this the investigators take their 
 seats, positive and negative temperaments alternately, 
 in comfortable and unconstrained positions, the palms of 
 the hands being placed fiat upon the uncovered upper 
 surface of the table. The rest of the directions may be 
 given most fittingly in the words of Mr Stainton Moses. 
 
 “ Do not concentrate attention too fixedly on the 
 expected manifestation. Engage in cheerful, but not 
 frivolous, conversation. Avoid dispute or argument. 
 Scepticism has no deterrent efFect, but a bitter spirit of 
 opposition in a person of determined will may totally 
 
MODERN SPIRITUALISM. 
 
 259 
 
 stop or decidedly impede manifestations. If conversa¬ 
 tion flag, music is a great help, if it be agreeable to all, 
 and not of a kind to irritate the sensitive ear. Patience 
 is essential, and it may be necessary to meet ten or 
 twelve times at short intervals, before anything occurs. 
 If after such a trial you still fail, form a fresh circle. 
 Guess at the reason of your failure, eliminate the in¬ 
 harmonious elements, and introduce others. An hour 
 should be the limit of an unsuccessful seance. 
 
 “ The first indications of success usually are a cold 
 breeze passing over the hands, with involuntary twitch - 
 i ngs of the hands and arms of some of the sitters, and a 
 sensation of throbbing in the table. These indications, 
 at first so slight as to cause doubt of their reality, will 
 usually develop with more or less rapidity. 
 
 “ If the table moves, let your pressure be so gentle on 
 its surface that you are sure you are not aiding its 
 motions. After some time you will probably find that 
 the movement will continue if your hands are held over, 
 but not in contact with it. Do not, however, try this 
 until the movement is assured, and be in no hurry to 
 get messages. 
 
 “When you think that the time has come, let some 
 one take command of the circle and act as spokesman. 
 Explain to the unseen Intelligence that an agreed 
 code of signals is desirable, and ask that a tilt may 
 be given as the alphabet is slowly repeated at the 
 several letters which form the word that the Intelli¬ 
 gence •wishes to spell. It is convenient to use a single 
 tilt for No, three for Yes, and two to express doubt or 
 uncertainty. 
 
 “ When a satisfactory communication has been estab¬ 
 lished, ask if you are rightly placed, and if not, what 
 order you should take. After this, ask who the Intelli¬ 
 gence purports to be, which of the company is the 
 medium, and such relevant questions. If confusion 
 occurs, ascribe it to the difficulty that exists in directing 
 the movements at first with exactitude. Patience will 
 remedy this, if there be a real desire on the part of the 
 Intelligence to speak with you. If you only satisfy 
 yourself at first that it is possible to speak with an 
 
260 
 
 THE OCCULT SCIENCES. 
 
 Intelligence separate from that of any person present, 
 you will have gained much. 
 
 “ The signals may take the form of raps. If so, use 
 the same code of signals, and ask as The raps become 
 clear that they may be made on the table, or in a part 
 of the room where they are demonstrably not produced 
 by any natural means, but avoid any vexatious imposi¬ 
 tion of restrictions on free communication. Let the 
 Intelligence use its own means; if the attempt to com¬ 
 municate deserves your attention, it probably has some¬ 
 thing to say to you, and will resent being hampered 
 by useless interference. It rests greatly with the sitters 
 to make the manifestations elevating or frivolous, and 
 even tricky.” 
 
 However absolute and however well-grounded may 
 be the confidence of a circle in all its members individu¬ 
 ally, the certainty derived from manifestations which 
 do not obviously transcend the capabilities of the sitters, 
 supposing bad faith in any of them, is at its best of a 
 moral kind, and it is still founded in faith, that is, faith 
 in the honesty of the circle. Now such a certainty is 
 not scientific in character, and the energies of investiga¬ 
 tion should be directed to establish experiments upon 
 the most satisfactory possible basis. When it has been 
 once fairly demonstrated that unmistakable raps are being 
 produced in a fair light, and at a reasonable distance 
 from the sitters, we shall have entered the region of 
 positive knowledge as to the genuineness of the pheno¬ 
 mena called spiritual; we shall have proved to ourselves 
 the existence of a force which is still unknown to physi¬ 
 cal science, and possesses the qualities of intelligence. 
 It will give pertinent answers to questions, and occasion¬ 
 ally tests which will identify it with the mind of some 
 person whom we know to have once lived in a human 
 body upon this earth, and who is now dead to us. In 
 other cases, it will impart information which, though 
 not a test of identity, is of a kind that is unknown to 
 those.present, and is verified by subsequent research. 
 In this way, by successive steps, the circle is led to the 
 recognition of an independent understanding in another 
 form of subsistence, and through this one rent in the 
 
261 
 
 MODERN SPIRITUALISM. 
 
 veil, the possibilities of the spiritual universe begin 
 to unfold before their eyes. In the majority of cases, 
 the progress of the private circle is, we believe, arrested 
 here. Bnt should it prove that one of the company 
 is possessed of the qualities of mediumship in an ad¬ 
 vanced degree, perseverance will be ultimately rewarded 
 by more astounding phenomena. The course of their 
 development will vary in every case, and the enumera¬ 
 tion which follows must not be construed as the actual 
 method of evolution, but merely as tabulating the chief 
 classes of manifestation, of which instances have been 
 hitherto recorded. 
 
 I. Intensification in the force of the raps, which be¬ 
 come occasionally so powerful as to destroy the objects 
 upon which they are directed. 
 
 II. The motion of inert objects, confined in the initial 
 stages to articles of small size and weight, but subse¬ 
 quently extended to the transportation of things which 
 no human being could raise by his individual efforts. 
 
 III. The levitation of human beings, in most cases of 
 the person who is used as medium. 
 
 IV. The conveyance of small articles from a distance 
 and through closed doors. 
 
 V. In rare instances, the transportation of the medium 
 from a distance and through closed doors. 
 
 VI. Other developments in the experiments of the 
 passage of matter through matter, such as the introduc¬ 
 tion of a coin into a sealed box, placing a metal ring 
 upon the wrist of the medium when his hands are tightly 
 locked in the grasp of other sitters, or when he is 
 otherwise secured. 
 
 VII. The transportation of fruit, flowers, fish, and 
 small animals from a distance, the choice of species 
 resting with the circle, and the astonishing nature of the 
 performance being sometimes increased by the selection 
 of things which are out of season or peculiar to distant 
 countries. 
 
 VIII. Performances on musical instruments, usually 
 of a small size, such as the Oxford chimes, and occasionally 
 on the piano. 
 
 IX. The apparition of lights, generally phosphorescent 
 
2G2 
 
 THE OCCULT SCIENCES. 
 
 in appearance, and sometimes in smell. In the elemen¬ 
 tary stages they are merely luminous points, but as 
 the power and the correspondence develop large stars, 
 emblematic characters, and radiant spheres, veined with 
 blood-red, have been known to manifest. These, indeed, 
 may be reckoned among the most frequent and attrac¬ 
 tive of phenomenal exhibitions at a stance, and, as may 
 be supposed, they increase with the diminution of 
 light. 
 
 X. The appearance of living human hands, other than 
 those of the circle; they are seen to move objects, they 
 grasp the hands of the sitters, pick at their garments, 
 and in many ways give evidence of being controlled by 
 an intelligence like our own. 
 
 XI. The entrancement of the medium, which is 
 apparently a magnetic state induced by volition from 
 the unseen. Usually it is a condition of the more ad¬ 
 vanced phenomena. One of its most common conse- 
 qences is a temporary possession of the human organism 
 by a foreign intelligence, the intelligence of the medium 
 for the time being absent or in abeyance. High moral 
 teaching is occasionally given in this state, but it is one 
 of the phenomena of Spiritualism which is most easily 
 simulated by impostors, and its evidential value is there¬ 
 fore small. So far as it can be considered genuine, it 
 seems one of the states of mediumship which can be 
 most easily induced, and those who have once given 
 themselves up to it appear to be able to command it at 
 any time, and under the most varied and the least 
 favourable circumstances. 
 
 XII. The spirit voice speaking through the medium 
 is called Trance Speaking. Kindred to this, and, under 
 proper conditions, far more valuable as evidence, is the 
 Direct Voice,-which is heard in all parts of the room, and 
 under circumstances which preclude the supposition of 
 ventriloquism. During such manifestations the medium 
 is generally in a state resembling coma, and it is supposed 
 that his organs are to some extent utilised in the pro¬ 
 duction of the direct voice. 
 
 XIII. A frequent phenomenon of the spiritual trance 
 is unconscious impersonation by the medium, acting 
 
MODERN SPIRITUALISM. 
 
 263 
 
 under the influence of the unseen. In this state the 
 subject is made to pose as a Form Manifestation of the 
 spirits, and is even draped in materials which are said 
 to be transported for the purpose by the controlling 
 Intelligence. As these phenomena are peculiarly adapted 
 to cloak the impostures of professional mediums, and as 
 at best they are a deceptive device on the part of the 
 spirits themselves, they should not be encouraged by any 
 intelligent circle of inquiry. 
 
 XIV. The magnum opus of the spiritual stance is the 
 appearance of human figures which are demonstrably 
 not those of any person present in the room, and which 
 cannot have been introduced into the room for the 
 furtherance of any imposition. Commonly this occurs 
 when the medium is profoundly entranced, and total 
 darkness seems to be the best condition. For the latter 
 reason, what is called the stance for materialisation is 
 unsatisfactory from an evidential standpoint. But we 
 are assured by a number of investigators whose good 
 faith upon any other subject would pass without chal¬ 
 lenging, that it is possible to obtain the materialisation 
 of spiritual forms in the face of open day, even in the 
 garden, in the woods and forests, and certainly in a 
 subdued light which shall lie sufficient for all purposes 
 of investigation. When the seance is held with shut 
 and bolted doors, in a room where there can have been 
 no previous preparation, where there are no secret en¬ 
 trances, if the few persons gathered together have more 
 than themselves in the midst of them, they have reached 
 the furthest point to which phenomenal Spiritualism can 
 claim at present to carry them, and have demonstrated 
 the actuality of what has been the dream and wonder 
 of all the ages. The figures manifested under favour¬ 
 able circumstances appear in rapid succession differing 
 in height and size, in vesture and appearance, occa¬ 
 sionally exceeding the normal stature of humanity, 
 while others arc small children. The manifestation is 
 sometimes so slight as to be almost of the tenuity of 
 vapour, sometimes it is so solid and perfect that it can 
 remain for a considerable period visible and tangible to 
 all, speaking, walking, embracing those about it. On 
 
264 
 
 THE OCCULT SCIENCES. 
 
 rare occasions more than one of these mysterious beings 
 appears at the same time, one forming out of the side 
 of the medium, while another is developed out of the 
 apparition thus obtained. The first detected presence 
 of materialisation is usually a little cloud or column of 
 luminous vapour from which a figure is gradually built 
 up. Those who desire a practical acquaintance with this 
 most important form of mediumship will do well to con¬ 
 sult the literature which exists on the subject before 
 attempting experiment. 
 
 XY. Automatic Writing is one of the most common 
 phenomena of a stance, and it may be distinguished 
 broadly into two classes. First, there is involuntary writ¬ 
 ing obtained in the normal state either by holding a pen 
 lightly and waiting for the hand to be controlled, or by 
 the use of the little instrument called a Planchette, which 
 is so universally known as to require no description. 
 Automatic communications of the same kind are also 
 obtained when the medium is in an entranced state. In 
 either case, simulation is so easy, and the motives which 
 actuate imposture are so numerous and so untraceable 
 that no value can be considered as attaching to either 
 class unless information is afforded by the controlling 
 agent, which is obviously beyond the knowledge of the 
 automatic 'writer, or in a language which is demonstrably 
 unknown to him. 
 
 XYI. Sph’it-writing is not confined to the automatic 
 type, and a medium for Direc±_Writing is justly con¬ 
 sidered the most valuable of all his genus, as he is also 
 the most uncommon. The phenomena in connection 
 with this group of manifestations are familiar to the 
 majority of persons by report if not by experience. 
 In the test cases which are cited on the subject, a frag¬ 
 ment of chalk or pencil is placed within a folding slate, 
 which is locked, corded, and sealed. Intelligent obser¬ 
 vers take care to obtain one for themselves, and see that 
 it does not pass out of their possession. It is placed on 
 a table in front of the medium, and the most that he is 
 permitted to do is to place one of his hands upon it while 
 it is still being held by its owner. Investigators in¬ 
 form us that, despite these and still more elaborate pre- 
 
MODERN SPIRITUALISM. 
 
 265 
 
 cautions, they have obtained writing within the locked 
 slate ; that the chalk which they provided has been 
 sensibly worn down by the process; that the communi¬ 
 cation has been a pertinent answer to a question asked 
 mentally or written previously at their own homes upon 
 one of the inner surfaces of the slate; that it embodies 
 information which could not have been known to the 
 medium, which was perhaps unknown to themselves at 
 the time, but which they have successfully verified after¬ 
 wards. It should be added that Direct Writing is not 
 confined to the methods of the locked slate. Instances 
 are recorded of a pencil being placed in a full light upon 
 a sheet of paper, which pencil, under the eyes of the 
 observers, has been raised by invisible agency, has 
 assumed the perpendicular position which it would in 
 an ordinary hand, and has written intelligible messages. 
 
 XVII. The last and most rarely successful of all the 
 experiments we have been enumerating is Spirit Photo¬ 
 graphy, which should not be confused with the extremely 
 simple process of photographing the materialised form of 
 a spirit. The experiment consists in obtaining upon the 
 exposed plate of a camera the impression of a form 
 which, by reason of its extreme tenuity, is invisible to 
 the ordinary eye. The result, when successful, is usually 
 the apparition of a ghostly human figure. The presence 
 of a medium is indispensable, and the best method of 
 procedure is to photograph such a person by the ordi¬ 
 nary means, and trust to the circumstances favouring the 
 development of a spirit from within the sphere of his 
 magnetic atmosphere. The introduction of the dry-plate 
 process has greatly favoured imposture in these experi¬ 
 ments, and the facilities for fraud, combined with the 
 complete uncertainty of every genuine method, make 
 this feature of the spiritual seance the most laborious 
 and unsatisfactory of all. It is well, however, to bear in 
 mind that when a special figure is obtained in front of 
 the sitter who is photographed, that this result is en¬ 
 tirely beyond the skill of the known processes of photo¬ 
 graphic art. When a plate has been previously tam¬ 
 pered with, the shadowy figure which is intended to 
 represent the ghost will appear behind or to one side, 
 
2GG 
 
 THE OCCULT SCIENCES. 
 
 and will be generally out of all relationship with the 
 person whose portrait is subsequently taken upon the 
 same plate. The literature of Spirit Photography is 
 exceedingly scanty, but portraits of persons whose hands 
 are held or who are embraced by the spectral arms of 
 some ghostly visitant are fairly numerous, and they seem 
 to defy explanation upon any fraudulent hypothesis. 
 
 Such are the most important branches of the pheno¬ 
 mena termed spiritual. We do not undertake to explain 
 them, nor to enter into a philosophical defence of their 
 possibility. They are concerned with matters which are 
 altogether outside the legitimate sphere of belief, and 
 the evidence which exists in their favour should only be 
 considered as a warrant for personal inquiry. We have 
 placed in the hands of the student an intelligible synop¬ 
 sis of the alleged facts, and a sketch of the methods of 
 experiment. If the investigations of a private circle 
 are arrested at an early stage for want of the neces¬ 
 sary power, recourse must be had to a professional 
 medium, when other resources have failed. A profes¬ 
 sional medium is a person who claims to possess the re¬ 
 quired qualities in an advanced degree, and who turns 
 them to his pecuniary profit. As the exercise of such gifts 
 is usually very depleting, and as those who devote them¬ 
 selves to it have, like others, their bread to earn, it is 
 theoretically in all respects right and reasonable that 
 they should receive adequate compensation; but the 
 practice has encouraged imposture of every kind. The 
 anxiety to give every investigator his money’s value, lest 
 he should depart unsatisfied and the trade should cease 
 to be lucrative, has prompted the genuine medium to 
 supplement a power, which is not at his command, by the 
 artifices of the conjuror; moreover, the general interest 
 in the subject has attracted impostors into the profession 
 who have never possessed the gifts. Every precaution 
 should therefore be taken by investigators to secure 
 themselves against fraud when it becomes necessary to 
 engage the services of a public medium. They should 
 especially beware of those who decline to sit under 
 reasonable test conditions. 
 
MODERN SPIRITUALISM. 
 
 267 
 
 It is vain to attempt, in the space at our disposal, a 
 student’s guide to the vast literature of Spiritualism. 
 For convincing testimony on the part of men of science, 
 reference may be made to Alfred Russell Wallace’s 
 “Miracles and Modern Spiritualism;” to Crooke’s 
 celebrated “ Researches into the Phenomena called 
 Spiritual; ” and to Zollner’s “ Transcendental Physics.” 
 For the experiences and testimony of an advanced 
 medium, who is also an advanced thinker, and a man 
 of high culture, the reader should have recourse to the 
 numerous published works of the Rev. Stainton-Moses 
 (M.A. Oxon.). For the history of the movement, there 
 is “Modern American Spiritualism,” and “Nineteenth 
 Century Miracles,” both by Mrs. Emma Hardinge- 
 Britten. In inspirational writing there are the works 
 of Andrew Jackson Davis, who is the Jacob Bohme of 
 Spiritualism. 
 
 Spiritualism is the only branch of the occult sciences 
 which has obtained the popularity implied by the issue 
 of weekly newspapers. The best of these is undoubt¬ 
 edly Light, and the perusal of this journal will keep the 
 intending student au courant with the progress of the 
 movement throughout the world. 
 
THEOSOPHY. 
 
 H OWEVER apparently at variance, magicians and 
 alchemists were agreed on one point, that they 
 received their knowledge byutradition. What, 
 then, was this tradition, and whence was it derived 1 
 Nominally, in the case of magicians, it was referred to 
 Solomon and the Kabbalah. But it is clear that the 
 mysticism of the West had its complement in Oriental 
 mysticism ; that both had st rong mutual affinities ; and 
 that Sufis, Brahmans, and Buddhists ow ed nothing to 
 the Jews or their rvisdom. Mysticism antedated the 
 Kabbalah, and there was magic before Solomon. The 
 appeal to the most wise of mankind was very evidently 
 a device; the Kabbalah was a bigger puzzle than the 
 transcendentalism which was supposed to be derived 
 from it. What, again, was the tradition, and whence 
 derived ? The problem was grappled with by many 
 writers. Some, like the author of “ A Suggestive In¬ 
 quiry into the Hermetic Mystery,” believed that they 
 had attained a solution, and were alarmed at their mag¬ 
 nificent discovery. Few, however, reached any settled 
 light or permanent satisfaction. But what may be 
 called a partial revelation on this subject claims to have 
 appeared within a comparatively very recent period. It 
 reduces the pretensions of the Western mystics within 
 measurable dimensions ; while it affirms the solidity of 
 their psychic knowledge, it defines its limitations, and 
 it claims to be in possession of the two keys — philo¬ 
 sophical and practical — which give entrance into the 
 secluded sanctuary of universal mysticism. The keys 
 have been obtained from the East, to which in things 
 psychic, as in things physical, we are told that we must 
 turn for light. Ex oriente Lux. There it bids us gaze 
 upward and see, for another morning has broken. The 
 
270 
 
 THE OCCULT SCIENCES. 
 
 herald of which we have been speaking is called 
 Theosophy. 
 
 To all who are acquainted with the literature of Western 
 mysticism, the term Theosophy is familiar in various 
 ways. We find it in magical ritual's and in the writings 
 of Jacob Bohme. It was used in the seventeenth 
 century to distinguish the divine wisdom of magus and 
 kabbalist from the theology of the schools,—a distinction 
 which was intentionally invidious, contrasting the actu¬ 
 alities of experimental research into the hidden mysteries 
 of God, man, and the universe, with the wordy specula¬ 
 tions of scholastic thought. Concerned with facts and 
 not words, the Theosophy of the mystics was deemed 
 to be another and higher thing than any current theology 
 of the time. Now, that elaborate system of transcen¬ 
 dental life and doctrine, that master-key to the mysteries 
 of arcane science and philosophy, which, under the old 
 name of Theosophy, has become so extensively diffused, 
 has been so much talked of, and in a certain sense has 
 been in vogue at this day, attaches fundamentally much 
 the same significance to the same word. Modern Theo¬ 
 sophy is the latest and most extreme development of 
 supernaturalism, and alike in the character of its preten¬ 
 sions and in the intellectual qualifications of its pro¬ 
 moters, as well as in the work which it has accom¬ 
 plished, it deserves very serious investigation at the 
 hands of the mystic student 3 nor is it possible to ignore 
 it in any appreciation of current psychological opinion. 
 It is the legitimate daughter of universal mysticism, and, 
 in a certain manner, it may be regarded as a mystic 
 synthesis. It absorbs the transcendentalism of the West, 
 while it is the mouthpiece of Eastern magic. In it the 
 Oriental arcane wisdom of the far past may be said to 
 have renewed its youth. In principles, in comprehen¬ 
 siveness, in tolerance, it claims the mark of catholicity, 
 and its present diffusion is possibly to be regarded as 
 only a foreshadowing and promise of a geographical 
 universality which is yet to come. 
 
 Could Spiritualism be viewed as, in its origin and 
 development, historically a parallel to Christianity, 
 Theosophy would be the gnosticism of the new Evangel, 
 
THEOSOPHY. 
 
 271 
 
 and the words which are made use of by Gibbon in 
 respect of that singular mysticism may be equally 
 applied to this. “It comprised the most polite, the 
 most learned, and the most wealthy of the name.” But 
 though persons of respectable intelligence have believed 
 in the identity of primitive Christianity and modern 
 Spiritualism, the affinity — historical and otherwise— 
 between Theosophy and the faith of the gnosis is very 
 much closer than any that can be legitimately traced 
 upon the other side. 
 
 It is beyond the limits of our present purpose to 
 undertake an apology for any special system of doctrinal 
 mysticism, new or old. Here we are simply concerned 
 with a non-critical statement of the character and objects 
 of Theosophy, and, with this fact in view, no expression 
 of personal adhesion or difference should on any pretence 
 be admitted in a short elucidatory paper. It is a subject 
 which is still en hidence, it has not yet received an 
 impartial and thorough analysis, and its promulgators 
 are still living. For these reasons an abridged epitome 
 of an unfinished case should not be followed by an 
 attempt to forestall a verdict. Yet, as in other matters 
 we have ventured to direct the student, so in this it 
 seems legitimate to say that he will find in Theosojihy 
 an exalted form of transcendental mysticism which will 
 not only repay investigation, but which, as one of the 
 psychological facts of the day, he will find himself forced 
 to investigate very early in his philosophical inquiry. 
 For the rest, we shall, in the main, have recourse to the 
 unadapted opinions of its best exponents ; we shall make 
 no reference to existing controversies, or existing divi¬ 
 sions, nor indeed to any matters of a merely historical 
 or personal character. There will be, morover, little 
 need to distinguish between Theosophy as it actually is 
 and as it appears under the gloss of misrepresentation, 
 or through the medium of public ignorance. Its un¬ 
 adorned presentation will be a sufficient answer to the 
 caricatures of the moment. It will be well, nevertheless, 
 to lay down at the outset that Theosophy is not to 
 be regarded as a refined form of Spiritualism, though 
 Spiritualism has undoubtedly alone made it possible to 
 
272 
 
 THE OCCULT SCIENCES. 
 
 promulgate Theosophy, and though Theosophy, as would 
 naturally follow, admits broadly the facts of the 
 Spiritist. If we are to regard it from the standpoint 
 of its promulgators, we should do ill to consider that it 
 is associated integrally with the science of the circle as 
 with an originating cause of its existence, for Theosophy, 
 from that standpoint, is anterior to the historical religions. 
 Nor does it differ from modern Spiritualism simply by 
 the proffering of an alternative hypothesis to account 
 for the existence of those psychic facts which are equally 
 acknowledged by both. Absolutely speaking, it claims 
 to be a complete spiritual gnosis, elaborated, like all 
 sciences, very slowly, very gradually, with much pain, 
 with much suffering, with much superhuman persever¬ 
 ance, from a remote period of antiquity, and now offered 
 for the spiritual illumination of the Western world which 
 is ripe for participation in the arcane knowledge of the 
 East. On this view the psychic facts of the period are 
 simply the indications of that stage of spiritual develop¬ 
 ment in this hemisphere which it was indispensable that 
 our race should reach before its initiation into the mysteries 
 of an absolute divine knowledge. Further, Theosophy 
 is not to be regarded as a modernized form of Buddhism, 
 adapted to the intelligence of the nineteenth century, 
 nor, on the other hand, is it actually a reversion to the 
 primeval fountain of Buddhist doctrine, though it has 
 been very much identified by its promulgators with that 
 dominant religion of the East; though it numbers 
 innumerable Buddhists among its foremost disciples; 
 and though, finally, and on all hands, its distinctive 
 name has become almost interchangeable with that of 
 Esot eric Budd hism. With the underlying principles of 
 Buddhist faith and teaching it is undoubtedly and 
 actually to be identified, but Theosophy recognises a 
 common foundation for all religions, ancl thus Esoteric 
 Buddhism is not to be distinguished from Esoteric 
 Christianity, nor from the spirit of the Zoroastrian 
 religion. The hidden principles, the arcane sense, the 
 scientific basis of each do in fact constitute the divine 
 wisdom of Theosophy. 
 
 From what has been already said it is equally clear 
 
THEOSOPHY. 
 
 273 
 
 that Theosophy is not a new religion, though the term 
 has been frequently applied to it. The common founda¬ 
 tion of all theological systems can be a novelty only in 
 the sense of being generally or hitherto unknown. But 
 should its claim to this distinction be denied, it should 
 not even then be regarded as a new departure in doc¬ 
 trinal belief; it is rather a new system of religious inter¬ 
 pretation. It teaches nothing that is actually fresh to the 
 student of comparative mythology, but it regards much 
 that has been previously taught in a new light, and from 
 a new standpoint. Taking the much-perverted term re¬ 
 ligion in its real sense, Theosophy is certainly a religion, 
 for it professes to provide its followers with a scientific 
 instrument for the union of their individual being with 
 the universal life of God. The instrument, however, is 
 not new ; it is that of all the mystics, though it claims to 
 be more perfect than theirs. 
 
 Theosophy at the same time must not be regarded 
 as a harmonious combination of many mystic systems. 
 We have said that it is a mystic synthesis, but it con¬ 
 tains something which is over and above all of these, 
 and that again is the essential principle which is behind 
 them all, and which for want of a more distinctive name 
 has been termed by Theosophists the Ancient Wisdom 
 Religion, a term which the discriminatmg^tudehtrv^ilTdd 
 well to interpret somewhat broadly, for, as the Wisdom 
 Religion is the radix of all religions, it is therefore The¬ 
 osophy itself from the standpoint of those who profess 
 it. The principles of this religion may, to some extent, 
 be recovered from the discriminating study of existing 
 faiths and creeds, and thus Theosophy is, in one of its 
 phases, an analysis of religious belief. To such analysis 
 a considerable proportion of independent Theosophical 
 literature is devoted at the present day. 
 
 “ The system of thought which has been described 
 as ‘Esoteric Buddhism,’” says Mr A. P. Sinnett, “deals 
 with a highly practical matter — the leading conclusions 
 of a living science closely associated with the welfare of 
 the human race at the present day— in Europe as well as 
 in Asia. The science to which I refer is Theosophy, 
 
 , . . and that science is closely associated in one of its 
 
274 
 
 THE OGCULT SCIENCES. 
 
 aspects with the study of the essential principles of 
 religious belief. Theosophists have no preconceived 
 attachment to one presentation or form of religious 
 belief rather than to another. They are in pursuit of 
 truth pure and simple, convinced that there must be a 
 real state of the facts in regard to such problems as the 
 origin and destiny of the soul, as well as in reference to 
 the chemical affinities of the elements or the relations of 
 heat and electricity. And they find that the comparison 
 of various religious beliefs will often enable them to elim¬ 
 inate the superficial corruptions of each, so that the re¬ 
 sidual doctrines, reduced to their lowest terms, their 
 most abstract expression, will then be found practically 
 identical, even when the first glance at their esoteric 
 aspects seemed to reveal great discrepancies. In this way 
 the study of any great religion in its esoteric aspect is a 
 theosophical undertaking.” 
 
 A theosophical inquiry into the laws of comparative 
 mythology differs from an ordinary historical investiga¬ 
 tion in the vitality of purpose which the student brings 
 with him into the field. He is not a mere observer; he 
 does not merely collect, sift, and marshal the facts of 
 universal religious belief, and when he has made out to 
 his satisfaction the governing principles of their being, 
 when he has, in other words, contrived some theory 
 which accounts for their existence to his personal satis¬ 
 faction, he does not consider his task ended. He believes 
 in the existence of an undying spirit in man, and his 
 search is prompted by a lively desire to throw light upon 
 the mysteries of the spirit; it is therefore not dead but 
 living, and the principles which he endeavours to dis¬ 
 cover are intimately associated with his own interior 
 evolution. 
 
 But though the proper study of comparative mythology 
 may result in much light to the student, it is not pre¬ 
 tended that it will do more than provide him with a 
 very partial theosophical illumination. It will put him 
 in possession of the cardinal and ultimate principles of 
 all religious belief. If he would test the truth of those 
 principles, he must abandon the plane of history and 
 enter that of psychology. The science of comparative 
 
THEOSOPHY. 
 
 275 
 
 religion is indeed historical psychology, but it bears the 
 same relation to experimental psychic science that the 
 collation of alchemical symbols bears to the practical 
 search after the Stone of the Philosophers, and experi¬ 
 mental psychology is a research into the activities and 
 scope of the interior man which must be prosecuted by 
 every man in his own interior. It is therefore the 
 main object of Theosophy “ to push our knowledge of 
 Nature’s laws on in advance of the finest discoveries of 
 modern civilisation, keeping hand in hand with these, 
 but ever pressing onward into the region of conscious¬ 
 ness and super-material existence, guided by the light 
 already in the world ;—which has been in the world 
 from the first beginnings of that union between divinity 
 and matter which constitutes the sentient universe.” 
 To distinguish the researches of Theosophy from those 
 of unaided mysticism in the West, it is necessary to 
 point out that the light already in the world, to which 
 allusion is made in this citation from Mr Sinnett, is 
 something over and above what can be obtained from 
 accessible supernatural history. While Theosophy by 
 no means underrates the value of recorded jisychic facts, 
 it claims to be in possession of a superior source of 
 knowledge—that knowledge out of which were begotten 
 the radical principles of the mysterious Wisdom Beligion, 
 which has been perpetuated through all the ages, which 
 has been extended in the course of preservation, which 
 has at this day its living custodians, who have consented 
 to its partial revelation, and from whom it will depend 
 on ourselves whether we shall learn more. 
 
 Before we attempt the presentation of such knowledge 
 as, it is affirmed, has been thus imparted, we must speak 
 briefly concerning its custodians, and give some explana¬ 
 tion of the medium by'which they have come into 
 communication with the Western world. 
 
 The existence of a secret and psychological body of 
 knowledge which was of an absolute and momentous 
 kind has been affirmed by all mystics, and Bliphas L6vi, 
 as we have seen, defines magic to be the traditional 
 science of the secrets of Nature which has come down 
 to us from the wise men of old. So far, however, as we 
 
276 
 
 THE OCCULT SCIENCES. 
 
 ;u - e aware, the name of Wisdom Religion was first 
 applied to this science in the celebrated' volumes of 
 “ Isis Unveiled,” published in America in 1877, and writ¬ 
 ten in English by a Russian lady, Madame Blavatsky. 
 The existence of high intelligences, wearing a mortal 
 form, and actual guardians of the arcane knowledge at 
 this hour, was more recently made known in two equally 
 celebrated books, by Mr A. P. Sinnett, “The Occult 
 World ” and “ Esoteric Buddhism.” While humanity 
 in the West has devoted itself almost exclusively to 
 physical science, and has made the progress therein 
 with which we are all familiar, the East has been occu¬ 
 pied with the study of the soul, and it has made even 
 greater progress. The pursuit in the one case has 
 been open and free to all ; in the other it has been 
 secret, more slowly accunndated, and shared and known 
 by few. But “ checked and examined at every point, 
 verified in all directions, and constantly under examina 
 tion,” it has “ come to be looked on by its custodians 
 as constituting the absolute truth concerning spiritual 
 things. . . . The secret knowledge is regarded not orfly 
 by all its adherents, but by vast numbers who have 
 never expected to know more of it than that such a 
 doctrine exists, as a mine of entirely trustworthy know¬ 
 ledge.” In America, in Europe, and scattered all over 
 the East, there are said to be individuals and associa¬ 
 tions who have entered upon the path of attainment, 
 who are in possession of more or less knowledge of 
 spiritual mysteries, and who, by the fact of their 
 attainment, would seem to be more or less in corre¬ 
 spondence with the mundane centre of illumination, but 
 that centre is in the far East, and the indicated abode of 
 the grand initiates is affirmed, at the present moment, 
 to be somewhere in the highlands of Thibet. They are 
 not Orientals exclusively; all distinctions of race and 
 creed are abandoned among them ; they are unseen, 
 but not inactive; they are a kind of guardian spirits, 
 “ masters of philosophy and metaphysics,” says Colonel 
 Olcott, “ who benefit mankind without their hand being 
 even so much as suspected.” They constitute the “ rare 
 efflorescence ” of many generations of researchers into 
 
THEOSOPHY. 
 
 277 
 
 the great mysteries of the universe. They have 
 transcended the regions of the phenomenal ; they have 
 got behind nature ; they can control physical as well as 
 spiritual forces; they command the elements; and if 
 they cannot renew youth, they can at least preserve the 
 life of their own bodies beyond the normal period, and, 
 in some cases, that life is said to have been extended 
 over several centuries. Their science, however, is not 
 limited to the adaptation or conservation of energies; 
 it acquaints them with the past of the world’s history, 
 with the origin of the universe and of man, with the 
 revolutions and the destinies of both, and it informs 
 them in all its depths and heights with the mystery of 
 the interior man, and with the infinite hierarchies of 
 extra-human intelligence. In the East the existence of 
 such beings is a matter of popular faith, and they are 
 known almost indifferently as Rahats, Mahatmas, and 
 Rishis. They are identified in the popular mind with 
 the regnant religions, and, whatever their position in 
 regard to them, we are assured that they reverence the 
 Lord Buddha “as the greatest among adepts of the 
 
 _occultrscience.” His religion is apparently considered to 
 
 be most in accordance with the arcane wisdom, and the 
 perpetuity of his incarnations also seems to be regarded 
 as a literal fact. 
 
 Practically speaking, all our knowledge, directly and 
 indirectly, concerning this mysteri ous brotherhood of 
 ade pts, lias been derived to ulTThrough theJRussian 
 lady of whom we have already made mention. She was 
 their “accredited medium of communication with the 
 outer world.” She was a woman of noble birth, the 
 widow of the late governor of Erivan ; she was intimately 
 acquainted with the East, and for the greater part of her 
 life she had been a passionate student of the occult 
 sciences. In the year 1874, Madame Blavatsky, then 
 wholly unknown to fame, had extended her wanderings 
 to America, where she was witnessing the phenomena of 
 Spiritualism. It was then and there, in the village of 
 Chittenden, Vermont, that she and her future partner 
 in the propaganda of the theosophical evangel were for 
 the first time brought into communication with each 
 
278 
 
 THE OCCULT SCIENCES. 
 
 other. “In the year 1874,” says Colonel Henry S. 
 Olcott, “ Madame Blavatsky and I met. I had been a 
 student of practical psychology for nearly a quarter of 
 a century. From boyhood no problem had interested 
 me so much as the mystery of man, and I had been 
 seeking for light upon it wherever it could be found. 
 To understand the physical man I had read something 
 of anatomy, physiology, and chemistry. To get an 
 insight into the nature of mind and thought, I had 
 read the various authorities of orthodox science, and 
 practically investigated the heterodox branches of phren¬ 
 ology, physiognomy, mesmerism, and psychometry. 
 . ... In the year above mentioned, I was investigating 
 a most startling case of mediumship, that of William 
 Eddy, an uneducated farmer, in whose house were 
 nightly appearing, and often talking, the alleged spirits 
 of dead persons. . . . With my own eyes I saw, within 
 the space of about three months, some five hundred of 
 these apparitions, under circumstances which, to my 
 mind, excluded the possibility of trickery or fraud. . . . 
 Madame Blavatsky and I met at this farm-house, and 
 the similarity of our tastes for mystical research led to 
 an intimate acquaintance. She soon proved to me 
 that, in comparison with the chela of an Indian 
 Mahatma, the authorities I had been accustomed to look 
 up to, knew absolutely nothing. Little by little she 
 opened out to me as much of the truth as my experi¬ 
 ences had fitted me to grasp. Step by step I was 
 forced to relinquish illusory beliefs, cherished for twenty 
 years. And as the light gradually dawned on my mind, 
 my reverence for the unseen teachers who had instructed 
 her grew apace. At the same time, a deep and insatiable 
 yearning possessed me to seek their society, or, at least, 
 to take up my residence in a land which their presence 
 glorified, and incorporate myself with a people whom 
 their greatness ennobled. The time came when I was 
 blessed with a visit from one of these Mahatmas in my 
 own room at New York—a visit from him, not in the 
 physical body, but in the ‘ double,’ or Mayavi-rupa. . . . 
 His conversation sent my heart at one leap around the 
 globe, across oceans and continents, over sea and land, 
 
THEOSOPHY. 
 
 279 
 
 to India, and from that moment I had a motive to live 
 for, an end to strive after. That motive was to gain the 
 Aryan wisdom ; that end to work for its dissemination.” 
 
 -,The outcome of this enthusiasm was the foundation of a 
 
 , Theosophical Society, for the formation of a Universal 
 (Brotherhood of Humanity — the promotion of the study 
 of Aryan and other Eastern literature, religions, and 
 sciences—and the investigation of the hidden mysteries 
 of nature and the psychical powers of man. 
 
 How this society grew and flourished, in spite of the 
 Utopian character of its first object; how its lodges 
 exist at the present day in all parts of the world ; how 
 they are the centres of a systematic propaganda, are 
 questions for the historical student. How also the 
 zealous American soldier fulfilled his ambition of going 
 to India, how he was joined there by Madame Bla- 
 vatsky ; how Mr A. P. Sinnett became convinced of the 
 extraordinary psychological phenomena which took place 
 in the presence of Madame Blavatsky; how he also, 
 like Colonel Olcott, beheld the simulacra of the adepts, 
 are matters that may be mentioned in passing, but must 
 be lightly passed over. We have stated as briefly as 
 possible the gist of what is at present known concerning 
 the source of the theosophical revelation, and all that 
 need be said concerning their accredited representatives 
 in the outer world. The nature of this latest and 
 idtimate message from “ those who know ” to those 
 who would qualify to learn is the final stage of our 
 appreciation. 
 
 Starting from the broad and general claim that 
 Theosophy, or Esoteric Buddhism, as it may be indiffer¬ 
 ently called, “ offers us the wisdom acquired by thought 
 and experience on a higher plane,” we shall find that its 
 chief teachings may be classified under three heads—the 
 Nature and Constitution of Man — the Destiny of Man— 
 and the Way to Attain. In the first of these classes, seven 
 composing elements, each capable of still further sub¬ 
 division, are recognised as substantially existing in man 
 as he is, though some of the highest of the series are in 
 a still undeveloped state. First comes the Physical 
 Body, and to that is united the Animal Vitality which 
 
280 
 
 THE OCCULT SCIENCES. 
 
 changes gross earth into living flesh. The third 
 principle is called the Astral Body, -which is the 
 duplicate of the physical envelope, and is energized 
 by the principles above it. The fourth is the Animal 
 Soul, which is the highest developed substance of the 
 brute creation ; it is one of the superior elements, and 
 can be developed still further by a union with the fifth 
 principle, which is the Human Soul, “ the seat of reason 
 and memory.” The sixth principle is called the Spiritual 
 Soul, and the seventh is the Pure Spirit. 
 
 Distinctions like this will appear to many students as 
 mere idle refinements, but they serve their purpose 
 in an exceedingly complicated body of transcendental 
 doctrine, which includes not only the history and 
 evolution of the cosmic world, or the sequence observed 
 in the development of the phenomenal universe, but the 
 experiment of positive knowledge, or perception into 
 the truth and reality, and between both the theory and 
 practice of every species of the multiform art of magic. 
 
 From the second body of theosopLic instruction we 
 learn that at death there is a final separation of the 
 three lower principles from those which are above them, 
 and an ascent of the superior constituents into what is 
 called the Astral Plane, where the complicated fifth 
 principle is disintegrated, all that is highest in its nature 
 seeking union with the sixth, the rest becoming identified 
 with the astral body and remaining in the world of forms. 
 On the differentiation of the Astral Body from the real 
 man all the apparitions of the dead are philosophically 
 based by Esoteric Buddhism. Meanwhile, the sub¬ 
 limated remnant of the fifth principle departs with the 
 Spiritual Soul, and the Divine Spirit into a Spiritual 
 condition, an interior state of absorption, where all the 
 superior possibilities of “sensuous emotion” are de¬ 
 veloped by the ministry of laws which are proper to 
 this withdrawn form of visionary subsistence. There 
 the individual remains till the arcane process of 
 retribution begins to work and he is reborn into 
 objective existence, the reincarnation continuing inde¬ 
 finitely from body to body and from planet to planet. 
 It is, in fact, a most complex presentation of the 
 
THEOSOPHY. 
 
 281 
 
 doctrine acquired by Pythagoras which Theosophy 
 offers to the student as an integral part of the arcane 
 wisdom, and, like Ghmvil of old, as a key to the grand 
 mysteries of sin and evil. 
 
 Beyond all incarnations, beyond all trances of an 
 intermediate state, there is an abstract condition of 
 pure being which transcends the phenomenal world of 
 illusions and pain. It is possible to attain that state ; 
 it is possible to transcend the normal status of one’s 
 evolution in the refining process of the .ages, to reach 
 into the sphere of a higher law, to enter into a forcing- 
 house of the interior man, to walk in the path of the 
 adept, to tread the way of attainment. And that is 
 the path along which Theosophy claims to lead you, 
 after the manner of all the mystics, by detachment, 
 abstinence, asceticism of the most rigid nature, 
 contemplation, solitude, and instruction. It lays stress 
 upon the necessity of instruction, and declares that it 
 will certainly come, for those who earnestly seek it, if 
 not in the life when the effort is first made, then as¬ 
 suredly iu the next incarnation. It affords the promise 
 of continued companionship through the ages—both 
 in the spiritual realms of Nature, and again on the 
 earth plane in periods of reincarnation—for those who 
 are truly united by the ties of a loving sympathy. 
 There is no material hell in the theosophical economy 
 of the universe, because the earth life itself, for the 
 normally wicked, when they reincarnate, becomes their 
 •appropriate sphere of punishment; but there is a 
 condition of spiritual wretchedness—the converse of 
 the highest spiritual bliss, which is Nirvana—and this 
 supremely evil state is denominated Avitchi. Between 
 the terrible destiny of Avitchi, only possible for the 
 spiritually wicked, and the supreme state of blessed¬ 
 ness, there lies a condition which is all but annihilation 
 for those who grovel hopelessly on the material plane all 
 through the procession of the ages, during which the 
 material life should be the school of spiritual aspiration. 
 But the complete exposition of the doctrine would be im¬ 
 possible here. With Nirvana, the higher consciousness— 
 the knowledge which is above self-knowledge, the being 
 
282 
 
 THE OCCULT SCIENCES. 
 
 which is beyond existence, the student will com¬ 
 pare the absorption of the mystic marriage which was 
 known to the Christian adepts. But whatever may be 
 the final verdict of the unbiassed mind concerning the 
 evidences which support the revelation, concerning the 
 philosophical system which it expounds, and concerning 
 the compensation which it can ensure to a “ passionate, 
 bright endeavour,” the investigator cannot fail to learn 
 much by its study. Whether it can take him or not 
 into the whole truth, it is full of the beauty of wisdom 
 and the suggestiveness of profundity and the brightness 
 of mystic dream. If it has not transformed the world 
 it has permeated all forms of thought. It has attracted 
 some of the most accomplished, the most thoughtful, the 
 most refined intellects. It is certainly worthy of study, 
 and they are wise who suspend their judgment till the 
 time for judgment arrives. 
 
 The literature of Theosophy is already extensive. Its 
 foundation is “Isis Unveiled.” Its culminating point is 
 in “ The Secret Doctrine,” by the same writer. The in¬ 
 vestigations of Mr A. P. Sinnett are recorded in the 
 “Occult World;” the elements of the arcane philo¬ 
 sophy in which he was mysteriously instructed will be 
 found in “ Esoteric Buddhism.” 
 
 A volume of lectures’ by Colonel H. S. Olcott on 
 “Theosophy, Religion, and Occult Science,” has com¬ 
 manded a wide circle in the reading world, and the 
 latest developments of the subject will be seen in 
 the “ Key to Theosophy,” which Madame Blavatsky 
 had issued before her decease in the form of a catechism 
 for the benefit of her less instructed disciples. There 
 are also two official periodicals, of high excellence and 
 great interest— Lucifer, a monthly magazine which is 
 published in London, and The Tlieosophist, which ante¬ 
 dates it by several years, and is the organ of the 
 head-quarters at Bombay. 
 
LIST OF AUTHORITIES. 
 
 Anonymous — A Suggestive Enquiry into tlie Hermetic Mystery 
 and Alchemy, being an attempt to recover the Ancient Experiment 
 of Nature. 1850. 8vo. 
 
 - Lives of the Alcliemystieall Philosophers ; with a Critical 
 
 Catalogue of Books in Occult Chemistry, and a Selection of the 
 most celebrated Treatises on the Theory and Practice of the 
 Hermetic Art. 1815. 8vo. 
 
 ,* - Theosophia Pneumatica. Rare Manuscript Translation, 
 
 by J. M. Rieder. 
 
 - The Cabalistic Science, or the Art to know the Good 
 
 Genie. Rare Treatise, in Manuscript. 
 
 - Pneumatologia ; or, a Discourse of Angels, their Nature 
 
 and Office or Ministry. 1701. 4to. 
 
 -Secret Symbols of the Rosicrucians of the Sixteenth and 
 
 Seventeenth Centuries. Altona, 1785-88. Fol. 
 
 - Universal History of Apparitions. London, 1770. 
 
 12mo. 
 
 - History of Witchcraft. True Account of the Trials of 
 
 Wizards and AVitclies. 12mo. n.d. 
 
 Arbatel—De Magia Veterum, &c. Basilise, 1575. 16mo. 
 
 Aristarus, of Proconnesus — Lettre d’un Philosoplie sur le secret 
 du Grand CEuvre. Paris, 1688. 12mo. 
 
 Bacon, Roger—Mirror of Alchemy. London, 1597. 4to. 
 Barrett, Francis—The Magus ; or, Celestial Intelligencer. Lon¬ 
 don, 1801. 4to. 
 
 Basil, A^alentine—Select AVorks, containing Last Will, Twelve 
 Keys, and other Treatises. Translated into English. London, 
 1671. 8vo. 
 
 Baxter, Richard—Certainty of the World of Spirits fully 
 evinced. 1691. 8vo. 
 
 Berbignier, Alexis V. C.—Los Farfadets, on Tousles Demons ne 
 sont pas de 1’autre monde. 3 vols. Taris, 1821. 8vo. 
 
 Binet, A., and Fere, C.—Animal Magnetism. International 
 Scientific Series. 1887. 8vo. 
 
 Blavatsky, H. P. — Isis Unveiled. A Master Key to the 
 Mysteries of Ancient and Modern Science and Theology. 2 vols. 
 1877. 8vo. 
 
 - The Secret Doctrine. 2 vols. 1888. 4to. 
 
 - Key to Theosophy. 1889. 8vo. 
 
 Bodin, Jean — Demonomanie des Sorciers. Paris, 1581. 4to. 
 Bolmie, Jacob, Life and Doctrines of the God-taught Philosopher. 
 
284 
 
 THE OCCULT SCIENCES. 
 
 An Introduction to the Study of his Works. By Franz Hartmann, 
 M.D. 1891. 8vo. 
 
 Bonaveutura—Itinerarius Mentis in Deum. 1864. 12mo. 
 
 Britten, Emma Hardinge—Modern American Spiritualism. A 
 Twenty Years’ Record of the Communion of the Earth with the 
 World of Spirits. 1870. 8vo. 
 
 - Nineteenth Century Miracles. ... A complete Histori¬ 
 cal Compendium of . . . Modern Spiritualism. 1883. 8vo. 
 
 Burton, Robert—The Anatomy of Melancholy. Oxford, 1621. 
 4to. 
 
 Christian, P.—Histoire de la Magie, du Monde Surnaturel et de 
 la Fatalit.e h travel's les Temps et les Peuples. Paris, 1871. 8vo. 
 
 Christophorus, Parisicnsis —Eleucidarius, scu Artis transmuta- 
 toriie summa major. “ Theatrum Chemicum,” vol. vi. 1613. 8vo. 
 
 > Collin de Plancy—Dictionnaire Infernale. 2 vols. Paris, 1818. 
 8 vo. 
 
 Cross, Jeremy L.—The True Masonic Chart, or Hieroglyphic 
 Monitor. Newliaven, 1819. 12mo. 
 
 Crookes, W. (F.R.S.)—Researches in the Phenomena of Spirit¬ 
 ualism. 1874. 8vo. 
 
 Delancre, Pierre—L’lncredulite et Mecreance des Sortileges 
 pleinement convaineu. Paris, 1612. 4to. 
 
 Deleuze—Traite du Magnetisme Animal. Paris. 8vo. 
 
 Delrio, Martin-Antoine—Disquisitionum Magicarum libri sex. 
 Louvain, 1599. 4to. 
 
 Dionysius, Areopagiticus. Sec Migne’s “ Encyclopedie Theo- 
 logique. ” 
 
 Dragon Rouge, Le, ou 1’Art de commander les Esprits Celestes, 
 aeriens, terrestres, infernaux, avec le vrai secret de faire Parler les 
 Morts, &c. 1521. 18mo. 
 
 Dupotet, J. (Baron)—La Magie Devoilee. Paris, 1852. 4to. 
 
 Duprel, Baron Carl—Philosophy of Mysticism. Translated by 
 C. C. Massey. 2 vols. 1889. 8vo. 
 
 - Eliplias Levi—Dogme et Rituel de la Haute Magie. Deuxieme 
 edition. 2 vols. Paris, 1856. 8vo. 
 
 - Histoire de la Magie, avec un Exposition clair et precis 
 
 de ses Procedes, ses Rites, et ses Mysteres. 1860. 
 
 Elliotson, John—Numerous Cases of Surgical Operations without 
 pain in the Mesmeric State. 1820. 8vo. 
 
 Ennemoser, Joseph—History of Magic. Translated by William 
 Howitt. Bohn’s Philosophical Library. 2 vols. 8vo. 
 
 Esdaile, James—Mesmerism in India, and its practical application 
 in Surgery and Medicine. 1846. 8vo. 
 
 Figuier. Louis—L’Alchimie et les Aleliimistes. Troisieme 
 edition. Paris, 1860. 8vo. 
 
 - Fludd, Robert—Apologia Compendiaria Fraternitatem de Rosea 
 Cruce, &c. Leyden, 1616. 8vo. 
 
 Gebelin, Court de. Le Monde Primitif. 9 vols. Paris, 1773-82. 
 4to. 
 
 Geber—Works, comprising Sum of Perfection, Investigation of 
 
LIST OF AUTHORITIES. 
 
 285 
 
 Perfection, Investigation of Verity, and Furnaces. Gedani, 1682. 
 8 vo. 
 
 Ginsburg, C. D.—The Kabbalah, its Doctrines, Development, 
 arrfP Literature. 1865. 8vo. 
 
 Girtanner, Christopher. Annales de Chimie. No. 100, Memoir 
 on “Azote.” 
 
 Glanvil, Joseph—Sadducismus Triumphatus. 1681. 8vo. 
 
 -Of the Vanity of Dogmatizing. 1661. 8vo. 
 
 Grand Grimoire (Le) avec la Grande Clavicule de Salomon. 
 18mo. No place or date. 
 
 Gregory, W. (M.D. )— Animal Magnetism ; or, Mesmerism and 
 its Phenomena. Second edition. 1877. 8vo. 
 p Grimorium Verum, vel probatissima Salomonis elavicul* 
 rabbini Hebraici, &c., a Memphis, chez Alibeek l’Egyptien. 1517. 
 
 16 mo. 
 
 Hartmann, Franz (M.D.)—Magic: White and Black; or, The 
 Science of Finite and Infinite Life. Third edition. 1887. 8vo. 
 
 Hermes Mercurius Trismegistus — Theological and Philosophical 
 Works. Translated by J. D. Chambers. 8vo. 
 
 - The Virgin of the World. Now first rendered into 
 
 English. By Dr Anna Kingsford and Edward Maitland. 4to. 
 1885. 
 
 f 
 
 
 * 
 
 
 Heywood, Thomas—Hierarchy of the Blessed Angels. 
 
 Hitchcock — Remarks on Alchemy and the Alchemists. 1865. 
 8vo. 
 
 Honorius — Gremoire du Pape Honorius, avec un recueil des 
 plus rarcs secrets. Rome, 1670. 16mo. 
 
 Junctin de Florence—Speculum Astrologies, universam Mathe- 
 maticam Scientiam, in certas classes digestam, complectens. 
 2 vols. Lugduni, 1581. Fol. 
 
 Khunrath, H. C. — Amphitheatrum Sapientise TEternae. Mag., 
 1608. Fol. 
 
 Lane, E. W. — Modern Egyptians. 2 vols. 1836. 8vo. 
 
 Lee, F. G. (D.I). )— Glimpses of the Supernatural. 2 vols. 
 1875. 8vo. 
 
 Lenormant, Francis—Chaldean Magic. Its Origin and Develop¬ 
 ment. Translated from the French. 1878. 8vo. 
 
 Longueville-Harcourt, M. de — Histoire des Personnes qui ont 
 vecu plus d’un siecle. Paris, 1716. 12mo. 
 
 Lord, Frances—Christian Science Healing, its Principles and 
 Practice. 1889. 8vo. 
 
 Maimonides, - .—Guide of the Perplexed. Le Guide des 
 
 Egares. Paris, 1856. 8vo. 
 
 Maternus, Julius Firmicus, Matheseos Libri viii. Basileae, 1551. 
 
 Fol. 
 
 Mathers, S. L. MacGregor — The Kabbalah Unveiled. Contain¬ 
 ing Three Books of the Zoliar. Translated from the Latin version 
 of Knorr von Rosenroth. 1887. 8vo. 
 
 Migne, Abbe — Dictionnaire des Sciences Occultes. 2 vols. 
 Paris, 1861. 8vo. 
 
 - Oliver, Rev. George—History of Initiation. 1841. 8vo, 
 
286 
 
 THE OCCULT SCIENCES. 
 
 Olcott, H. S.—Theosophy, Religion, and Occult Science. 1885. 
 6vo. 
 
 Paracelsus—The Substance of his Teachings. . . . Extracted 
 and Translated by Franz Hartmann, M.D. 1886. 8vo. 
 
 Paton, C. J.—Freemasonry and its Jurisprudence. 1872. 8vo. 
 
 Pererius, Benedictus—Disquisitio de Helia Artista. 1608. 8vo. 
 
 Peucer, Gasper—Les Devins, ou Commentaire des Prineipales 
 Sortes de Devinations. Anvers, 1584. 8vo. 
 
 Sincerus Renatus (Sigmund Richter)—Perfect and True Prepara¬ 
 tion of the Philosophical Stone, according to the Secret Brother¬ 
 hood of the Golden and Rosy Cross. Breslau, 1710. 8vo. 
 
 Reuchlin, Johann—De Arte Cabalistica. 1550. Fol. 
 
 Rich, Elihu (and others)—The Occult Sciences. Encyclopaedia 
 Metropolitana. 1855. 8vo. 
 
 Rosenroth, Baron de—Kabbalah Denudata. 4 vols. 1556. 4to. 
 
 Ross, Percy {pseud.) —A Professor of Alchemy. Denis Zachaire. 
 1887. 8vo. 
 
 Saint-Martin, Louis Claude de—Tableau Naturel des Rapports 
 . . . entre Dieu, l’Homme, et 1’Univers. 2 vols. 8vo. 
 
 Salmon, W.—Polygraphia. Containing chapters on Alchemy 
 and the Grand Elixir of the Philosophers. 8vo. 1701. 
 
 Sandby, George—Mesmerism and its Opponents. 1844. 8vo. 
 
 Scott, Sir Walter—Letters on Demonology and Witchcraft. 
 
 Sendivogius. A New Light of Alchemy. Translated from the 
 Latin. London, 1640. 4to. 
 
 Sibly, Ebenezer—An Illustration of the Occult Sciences. In four 
 parts. 4to. n.d. 
 
 Sinnett, A. P.—The Occult World. 1881. 8vo. 
 
 - Esoteric Buddhism. 1883. 8vo. 
 
 Stewart, Balfour, and Tait, P. G.—The Unseen Universe ; or, 
 Physical Speculations on a Future State. Sixth edition. 1876. 
 Svo. 
 
 Taylor, Thomas—Theoretic Arithmetic. London, 1816. 8vo. 
 
 Thyrasus, Peter—De Apparitionibus omnis generis Spirituum. 
 1600. 
 
 Tiedemann, D. T.— Disputatio de quaestione qui fuerit artium 
 magicarum origo. Marburgi, 1787. 4to. 
 
 Torquemada, Antoine de—Hexameron . . . Mises en Framjais 
 par Gabriel Chappuys. Lyon, 1582. 8vo. 
 
 Torre-Blanca, Franfois de la—Epitome Delictorum, sive de 
 Magia. Lugduni, 1678. 4to. 
 
 Trevisan, Bernard.—A Treatise of Bernhard, Earl of Trevisan, 
 of the Philosopher’s Stone. Collectanea Chymica. 1604. 8vo. 
 
 Tschoudi, Baron—L’Etoile Flamboyante. 2 vols. Francfort, 
 1766. 12mo. 
 
 Yacherot, E.—Histoire Critique de l’Ecole D’Alexandrie. 2 vols. 
 Paris, 1846. 8vo. 
 
 Van Helmont, J. B.—Works. Translated from the Latin. 
 
 London, 1664. Fol. 
 
 Vaughan, Thomas (Eugenius Philalethes)—Magical Writings. A 
 
LIST OF AUTHORITIES. 
 
 287 
 
 Verbatim Reprint . . . with the Latin passages translated into 
 English. Edited by A. E. Waite. 1888. 4to. 
 
 Villars, Abbe de, Comte de Gabalis, on Entretiens sur les Sciences 
 Occultes. 
 
 " "' Waite, A. E.—The Real History of the Rosicrucians, founded 
 on their own Manifestoes. 1887. 8vo. 
 
 Wallace, A. R.—Miracles and Modern Spiritualism. 1878. 8vo. 
 Welton, Thomas—Jacob’s Rod, or the Art of finding Springs, 
 Mines, and Minerals by means of the Hazel Rod. 8vo. n.d. 
 
 -* Wierus, Jean—Des Prestiges des Demons : Cinq livres de l’impos- 
 ture et tromperie des diables, des enchantgments et Sorcellerie. . . . 
 Faits framjais par Jacques Grevin de Clermont. Paris, 1569. 8vo. 
 
 Wright, Thomas(F.S.A.)—Narratives of Sorcery and Magic from 
 the most Authentic Sources. 
 
 Zollner, J. C. F. — Transcendental Physics. An Account of 
 Experimental Investigations. Translated by C. C. Massey. 1880. 
 8vo. 
 

 
 
 
 
 
INDEX. 
 
 Absolute Science, existence of, 
 15, 16. 
 
 Aeromancy, 123. 
 
 Alchemy, testimony to truth of 
 transmutation, 83 ; theory of 
 the physical work, ib. ; source 
 of alchemical philosophy, ib. ; 
 object of the physical process, 
 ib. ; its secret transmitted 
 orally, 85 ; philosophical side 
 of the Hermetic theory, ib. ; 
 man as the Hermetic subject, 
 ib. ; first study of the alchemist, 
 86 ; seed of metals, 87; prim¬ 
 eval matter of metals, ib. ; con¬ 
 ception of metals, 88 ; recovery 
 of the physical process a hope¬ 
 less quest, 89 ;■ modern solu¬ 
 tion of Hermetic allegory, 90 ; 
 gold an assumed object, ib. ; 
 what it really concealed, ib. ; 
 testimony from the lives of 
 the alchemists, 91 ; presump¬ 
 tions in favour of the new 
 interpretation, ib. ; a middle 
 way, 92. 
 
 Alectromancy, 124. 
 
 Aleuromancy, 125. 
 
 Alphabet, its magic power among 
 the Hebrews, 18 ; value of the 
 various letters, ib. 
 
 Alpliitomancy, 126. 
 
 Amniomaney, 127. 
 
 Angels, their office, 17 ; their 
 free will, ib. ; derivation of 
 angelical doctrine, ib. ; the 
 nine choirs or hierarchies, 19 ; 
 the angelical world, 21; angels 
 of the Great White Throne, 
 22 ; the Se.ven Stewards of 
 
 Heaven, 24-29 ; preparations 
 for angelical evocations, 29 ; 
 ritual of evocations, 31. 
 
 Anthroporaancy, 127. 
 
 Aristeus, his golden key to the 
 Grand Work, 101. 
 
 Aritlnnomancy, 128. 
 
 Arnold de Villeneuve, his pro¬ 
 cess for the Rehabilitation of 
 Nature, 99. 
 
 Ascent of the Soul, 233. 
 
 Astragalomancy, 129. 
 
 Astrology, Levi’s defence of the 
 science, 163 ; possibility of 
 calculating influences, 164 ; 
 not a branch of mysticism, ib .; 
 advantages of, 165 ; theory of 
 the Horoscope, ib.; zodiacal 
 signs, 166 ; interconnection of 
 signs and planets, 167 ; charac¬ 
 teristics of the planets, 168 ; 
 influence of the twelve con¬ 
 stellations on the body of 
 man, 169 ; their influence on 
 cities, 170 ; symbols of the 
 planets, 171 ; significance of 
 the signs in the heavens, 171 - 
 179. 
 
 Axinomancy, 130. 
 
 Belomancy, 130. 
 
 Bibliomancy, 131. 
 
 Black Magic, 5, 15 ; its pre¬ 
 dominance in the past, 51 ; 
 the central fact of black magic, 
 54 ; conditions of the practice, 
 57, 58 ; method in Goetic pro¬ 
 cess, 59 ; ritual of black magic, 
 59-64 ; Goetic invocations in 
 Egypt, 65. 
 
290 
 
 THE OCCULT SCIENCES. 
 
 Bolime, Jacob, 195. 
 
 Bouaventura, his mystical way 
 to God, 195. 
 
 Cagliostro, process of rejuven¬ 
 escence, 101. 
 
 Capnomancy, 132. 
 
 Castle of the Interior Man, 233. 
 
 Catalepsy, 241. 
 
 Ceremonial Magic, 68. 
 
 Ceroscopy, 132. 
 
 Christian Science Healing, 239. 
 
 Clairvoyance, 244. 
 
 Cleidomancy, 132-134. 
 
 Crystallomanoy, rationale of 
 vision in the crystal, 103 ; 
 connection with hypnotism, 
 ib. ; variety of stones and 
 mirrors in use, ib. ; operation 
 of the imagination, ib. ; relia¬ 
 bility of results, 104 ; ritual 
 of the subject, 105. 
 
 Daetylomancy, 134. 
 
 Demons, their fall, 51 ; signifi¬ 
 cance of their name, ib. ; hier¬ 
 archy of the abyss, 52 ; value 
 of such tabulations, 54 ; ortho¬ 
 dox views, 56. 
 
 Diana unveiled, 154. 
 
 Dionysise, 219. 
 
 Dionysius the Areopagite, 194. 
 
 Divining Rod, interest attaching 
 to it, 151 ; the rod in magic, 
 ib. ; uses of the divining rod, 
 152; discovery of its proper¬ 
 ties, 153; its connection with 
 animal magnetism, 154; utility 
 of the experiment, ib. ; the rod 
 and water, 155 ; evidences, 
 155-158 ; the rod and spirit¬ 
 ualism, 158 ; the rod and 
 gold, 159 ; extraordinary pro¬ 
 cess, 160-162. 
 
 Divination, value of the art, 
 
 121 . 
 
 Elementary Spirits, 22 ; doctrine 
 concerning them, 35 ; possi¬ 
 bility of their existence, ib .; 
 Egyptian theorems concerning 
 
 them, 36 ; analogy with angeli¬ 
 cal hierarchies, 37 ; Nymphs, 
 Undines, Gnomes, Salaman¬ 
 ders, 37-39 ; object of com¬ 
 munication with elementaries, 
 39 ; evocation of, 42 ; their 
 apparition in crystals, 107. 
 
 Elixir of Life, actuality of the 
 quest, 95 ; duality of its as¬ 
 pect, 96 ; old notions, 97, 98 ; 
 process of Arnold de Ville- 
 neuve, 99 ; process of Trithe- 
 mius, 100 ; secret of Cagliostro, 
 101 ; the solar elixir of Aris- 
 teus, 101 ; the process beyond 
 recovery, 102. 
 
 Essenes, 221. 
 
 Exaltation, how produced by the 
 Mystics, 227. 
 
 Faith Healing, 239. 
 
 Familiar Spirits, their connection 
 with Elementary Spirits, 47 ; 
 manner of their evocation, 47, 
 48. 
 
 Freemasonry, its origin in 
 Magic, 213 ; esoteric value of 
 Masonry, 214 ; associations 
 connected with it, 215 ; origin 
 of Symbolic Masonry, 2l6 ; 
 fanciful theories and argu¬ 
 ments, 216-217 ; opinion of 
 George Oliver, 217 ; Masonry 
 and the Mystics, 218 ; Mason¬ 
 ry and the Jewish Temple, 
 219 ; the Dionysian artificers, 
 ib. ; Essenes and Masonry, 
 221; Masonry and chivalry, 
 222 . 
 
 Grimoires, their nature and value, 
 55 ; not to be taken seriously, 
 57. 
 
 Glanvil, Joseph, 109. 
 
 Gastromancy, 136. 
 
 Geber, 189. 
 
 Gift of Tongues, 243. 
 
 Gyromancy, 148. 
 
 Hallucination, positive and nega¬ 
 tive, 242. 
 
INDEX. 
 
 291 
 
 Hermetic Philosophy, claims of, 
 1 ; reasons for its revival, ib. : 
 what it promises, 8. 
 
 Hippomancy, 148. 
 
 Hydromancy, 137. 
 
 Hypnotism, see Mesmerism. 
 
 Ichthyomancy, 148. 
 
 Imagination as a curative agent, 
 240 ; imagination of Nature, 
 87. 
 
 Incommunicable Name, 18. 
 
 Interior Man, 2. 
 
 Introspection, what the Chris¬ 
 tian mystics accomplished by 
 its means, 228. 
 
 Kabbalism, the views concerning 
 it, 181 ; its literature, ib. ; 
 oral perpetuation of its secrets, 
 ib.; history of the tradition, 
 181, 182 ; modern origin of 
 the Zohar, 183 ; claim of 
 Kabbalistic literature on 
 modern students, 184. 
 
 Lampadomancy, 149. 
 
 Latent faculties, 2. 
 
 Lithomancy, 140. 
 
 Magic, abuses of, 3 ; definition 
 of the science, 9 ; popular 
 significance of the term, 10 ; 
 its derivation, 11 ; its signifi¬ 
 cance according to Hartmann, 
 12 ; dictum of Eliphas Levi, 
 ib. ; scope of the science, ib.; 
 its verbal equivalents, 13 ; its 
 antiquity, 228. 
 
 Magician, the, 3. 
 
 Man, his origin and destiny, 113. 
 
 Margaritomancy, 149. 
 
 Matter and Spirit, value of dis¬ 
 tinctions between them, 6 ; 
 folly of speculations concerning 
 their fundamental nature, 7. 
 
 Mercury, 88. 
 
 Mesmerism, known to the 
 ancients, 228, 229 ; reappear¬ 
 ance of the healing art, 230 ; 
 Mesmer and his discovery, 
 
 230, 231 ; Mysticism and 
 
 Mesmerism, 231 ; therapeutic 
 Mesmerism, 236, 237 ; other 
 sections of the subject, 240. 
 
 Mishna, antiquity of, 184. 
 
 Myomancy, 143. 
 
 Mysticism, definition of, 192; 
 locality of its focus in the 
 West, 193 ; its foundation, 
 194. 
 
 Nature Spirits, 55. 
 
 Necromancy, 71 ; value of hy¬ 
 potheses concerning souls of 
 the dead, ib.; possibility of 
 demonstrating their survival, 
 72 ; communication with the 
 departed, 73 ; ceremonial 
 evocation of the dead, 74 ; 
 distinction between white and 
 black Necromancy, ib .; pro¬ 
 cess in Necromancy, 75 ; 
 evocations of infernal Necro¬ 
 mancy, 81, 82. 
 
 New Birth, 233. 
 
 Nirvana, 281. 
 
 Nirvana in Christ, 232. 
 
 Onomancy, 144. 
 
 Onychomaney, 146. 
 
 Oomancy, 147. 
 
 Paracelsus, 190-192 ; Paracelsus 
 and the concealed magnes, 
 
 108. 
 
 Partlienomancy, 149. 
 
 Planetary Intelligences, 119. 
 
 Pneumatic Magic, 23. 
 
 I’neumatology, value of its doc¬ 
 trines, 66. 
 
 Psychic Force, 2. 
 
 Psychological Experiments, their 
 result in the past, 14. 
 
 Psyeliometry, 245. 
 
 Pyromancy, 142. 
 
 Rosicrucian Fraternity, 199 ; 
 origin of the name, 200 ; 
 typology of the Rose and 
 Cross, 201 ; lineage and his¬ 
 tory of the order, 202 ; the 
 
292 
 
 THE OCCULT SCIENCES. 
 
 mystic C.R.C., 202-205 ; first 
 proclamation of the order, 
 205 ; second proclamation, 
 206; the “ Cliymical Nup¬ 
 tials,” ib. ; probable existence 
 of the order, 207 ; its true 
 origin, 208 ; value of its philo¬ 
 sophical and other views, 208 ; 
 its connection with Simon 
 Stndion, 208, 209 ; modern 
 Rosicrucians, 210. 
 
 Saint-Martin, 195, 224. 
 
 Sciamancy, 149. 
 
 Scyomancy, 150. 
 
 Seal of Solomon, 111. 
 
 Seven Stewards of Heaven, 24. 
 
 Sol and Luna, their interior 
 significance, 93. 
 
 Spiritualism, connection with 
 Mesmerism, 247 ; with ancient 
 Magic, 248 ; simplification of 
 the process, 249 ; conditions 
 of success, 250 ; philosophical 
 question of conditions, 251 ; 
 secret of spiritual progress, 
 253, 254 ; nature of medium- 
 ship, 256 ; formation of the 
 circle, 257 ; various classes of 
 phenomena, 261-266. 
 
 Spodanomancy, 149. 
 
 Star of Bethlehem, 111. 
 
 Talismans, value of Talismanie 
 Magic, 110; definition of a 
 talisman, ib. ; derivation of 
 name, ib.-, source of the doc¬ 
 trine and practice, 111 ; scope 
 of talismanie influence, ib. ; 
 virtue attached to talismans, 
 
 112 ; planetary influence on, 
 
 113 ; talismans of the seven 
 planets, 113-119 ; the black 
 talisman, 119 ; talismans and 
 evocations, 120. 
 
 Talmud, 184. 
 
 Theomancy, 150. 
 
 Theosophy, revelation of a con¬ 
 cealed tradition, 269 ; a com¬ 
 plete spiritual gnosis, 272 ; 
 not Buddhism modernized, ib .; 
 what the divine wisdom of 
 Theosophy really is, ib .; Theo¬ 
 sophy and comparative my¬ 
 thology, 274; distinction 
 between Eastern and Western 
 mysticism, 275 ; custodians of 
 the secret, 276,277 ; founda¬ 
 tion of a theosophical society, 
 279 ; teachings of Theosophy, 
 279-282. 
 
 Thought Transference, 231. 
 
 Trance, phenomena of, 241. 
 
 Transcendental Adoration, 235. 
 
 Transcendentalism, its object, 
 3 ; its philosophy the hope of 
 the age, 4 ; its darker side, 
 ib.-, its foundation, 213. 
 
 Transeension, mode of, 1. 
 
 Transfiguration of the Magus, 40. 
 
 Transmutation of the human 
 body, 95. 
 
 Trithemius, his process for pre¬ 
 serving health, 180. 
 
 Unison with the Divine, 15. 
 
 Universal Medicine, see Elixir of 
 Life. 
 
 Vassago, a spirit of the Crystal, 
 107. 
 
 Verendum, 151. 
 
 Will, seat of esoteric law, 15 ; 
 influence of, 109 ; its projec¬ 
 tion upon inert substances, 
 110 ; suspension of will, 243. 
 
 Zodiac, value of the signs and 
 their influence, 166,167. 
 
 Zohar, its modern origin, 183. 
 
 Zosimus the Pomopolite, 189. 
 
 TURNBULL AND SrEAES, PRINTERS, EDINBURGH. 
 
BY THE SAME AUTHOR. 
 
 In crown 8 vo, 454 j>ages, with illustrations, 7s. 6 d. 
 
 The 
 
 Real History of the Rosicrucians. 
 
 Founded on their own Manifestoes, and on Facts 
 and Documents collected from the Writings 
 of Initiated Brethren. 
 
 By ARTHUR EDWARD WAITE. 
 
 Opinions of the Press. 
 
 “We desire to speak of Mr Waite’s work with the greatest respect on the points 
 of honesty, impartiality, and sound scholarship. Mr Waite has given, for the first 
 time, the documents with which Rosicrucianism has been connected in extenso." 
 —Literary World. 
 
 “ There is something mysterious and fascinating about the history of the Virgin 
 Fraternity of the Rose."— Saturday Review. 
 
 “A curious and interesting story of the doings of a mysterious association in 
 times when people were more ready to believe in supernatural phenomena than 
 the highly-educated, matter-of-fact people of to-day.”— Morning Post. 
 
 “ The work not only of a refined scholar, but of a man who knows what he is 
 writing about, and that is a great deal more than can be said for other books on 
 the same topic. . . , Much which he has to tell us lias the double merit of being 
 not only true, but new.”— John Bull. 
 
 “Mr Waite’s book on ‘Rosicrucianism’ is a perfect contrast to the one we 
 noticed a month or two back. The latter is a farrago of ill-digested learning and 
 groundless fancies, while the former is, at all events, an honest attempt to dis¬ 
 cover the truth about the Society of the Rosy Cross. . . . The study of ‘ Occultism ’ 
 is so popular just now that all books bearing on such topics are eagerly read; and 
 it is a comfort to find one writer who is not ashamed to confess his ignorance after 
 telling us all he can discover.”— Westminster Review. 
 
 “ Mr Waite is a great authority on esoteric science and its literature. Those 
 who have read his extremely interesting work upon the writings of Eliplias Levi, 
 the modern magician, will expect In his ‘ History of the Rosicrucians' a treatise 
 of more than ephemeral importance, and they will not be disappointed. . . .”— 
 Morning Post. 
 
294 
 
 ADVERTISEMENTS. 
 
 “ Some of the most interesting chapters in the hook are devoted to an account 
 of the four great apologists for Rosicrucianism : Robert Fludd. Michael Maier, 
 Thomas Vaughan, and John Heydon. Each of these chapters contains much 
 curious matter, very metaphysical and very transcendental, but worth being 
 stud : ed by those who appreciate the influence which the many forms of occultism 
 have exercised upon civilisation .”—St James's Gazette. 
 
 “To many readers the most fascinating pages in ‘The Real History of the Rosi- 
 crucians' will be those in which the author reprints Foxcroft’s 1690 translation of 
 ‘The Chymical Wedding of Christian Rosencreutz,’ which had originallyappeared 
 in German in 1616. This strange romance is full of wonderful things .”—Saturday 
 Review. 
 
 “ We would recommend Mr Waite’s very pamstaking volume to all who may be 
 desirous to get to the back of the Rosicrucian mystery. ... So much nonsense 
 has been talked and written about this imaginary order that it is quite refreshing 
 to find a writer competent and willing to reduce the legend to its true proportions, 
 and show how and when it had its origin.”— Knowledge. 
 
 ESS A YS IN TEE LITERATURE OF ALCHEMY. 
 
 Small 4 to, white cloth , IQs. §d. 
 
 The Magical Writings of Thomas 
 Vaughan 
 
 (EUGENIUS PHILALETHES). 
 
 A Verbatim Reprint of his First Four Treatises— 
 Anthroposophia Theomagica, Anima Magica 
 Abscondita, Magia Adamica, The 
 True C<elum Terra;. 
 
 With the Latin Passages Translated into English, and with a 
 Bibliographical Preface and Essay on the Esoteric 
 Literature of Western Christendom. 
 
 By ARTHUR EDWARD WAITE. 
 
 Opinion of the Press. 
 
 “Some of Vaughan’s reflections remind us of Jacob Boehm, but the Welsh 
 mystic is, as a rule, more easily followed than his German brother. Indeed, with 
 a few exceptions, the sense is clear enough to make the volume agreeable reading 
 even to the uninitiated. . . . The seventeenth century was an age of plain speak¬ 
 ing, and Vaughan, when differing from anyone, sometimes used terms more 
 forcible than elegant. Mr Waite supplies some interesting information about the 
 history of occultism in his Introductory Lecture on the Esoteric Literature of the 
 Middle Ages, and on the Underlying Principles of Theurgic Art and Practice in 
 Western Christendom .”—Glasgow Herald . 
 
ADVERTISEMENTS. 
 
 395 
 
 Demy 8vo, 2 >p. xliii. and 349, with illustrations, cloth extra, 10s. 6d. 
 
 The Mysteries of Magic; 
 
 A DIGEST OF THE I VRITIXGS OF ELIPHAS LEVI, 
 
 With Biographical and Critical Essay. 
 
 By ARTHUR EDWARD WAITE. 
 
 Opinions of the Press. 
 
 “ Of the many remarkable men who have gained notoriety by their proficiency, 
 real or imaginary, in the Black Arts, probably none presents a more strange and 
 irreconcilable character than the French magician, Alphonse Louis Constant. . . . 
 Better known under the Jewish pseudonym of Eliphas Levi Zahed, this enthusi¬ 
 astic student of forbidden art made some stir in France and even in London. . . . 
 His works on magic are those of an undoubted genius, and divulge a philosophy 
 beautiful in conception, if totally opposed to common-sense principles. . . . There 
 is so great a fund of learning and of attractive reasoning in these writings, that 
 Mr Arthur Edward Waite has published a digest of them for the benefit of English 
 readers. This gentleman has not attempted a literal translation in every case, 
 but has arranged a volume which, while reproducing with sufficient accuracy a 
 great portion of the more interesting works, affords an excellent idea of the scope 
 of the entire literary remains of an enthusiast of whom he entertains a profound 
 admiration. . . . The reader may with profit peruse carefully the learned disserta¬ 
 tions penned by M. Constant upon the Hermetic art treated as a religion, a phil¬ 
 osophy, and a natural science. ... In view of the remarkable exhibitions of mes¬ 
 meric influence and thought-reading which have recently been givtn, it is not 
 improbable that the thoughtful reader may find a clue in the writings of this cul¬ 
 tured and amiable magician to the secret of many of the manifestations of witch¬ 
 craft which formerly struck wonder and terror into the hearts of simple folks. .. 
 
 —The Moaning Post. 
 
 “ The present single volume is a digest of half-a-dozen books enumerated by the 
 present author in a ‘ Biographical and Critical Essay 1 with which he prefaces his 
 undertaking. These are the ‘ Dogme et Ritual de la Haute Mogie,’ the ‘ Histoire 
 de la Magie,’ the ‘Clef des Grand Mystbres,’ the ‘ Sorcier de Meudon,’ the 1 Phil¬ 
 osophic Occulte,’ and the ‘ Science des Esprites.’ To attack the whole series— 
 which, indeed, it might be difficult to obtain now in a complete form—would be a 
 bold undertaking, but Mr Waite has endeavoured to give his readers the essence 
 of the whole six books in a relatively compact compass. . . . The book before us 
 is encyclopaedic in its range, and it w< uld be difficult to find a single volume 
 which is better calculated to supply modern inquirers with a general conception 
 of the scope and puipose of the occult sciences at large. It freely handles, 
 amongst others, the ghastly topics of witchcraft and black magic, but certainly it 
 would be difficult to imagine any reader tempted to enter those pathways of ex¬ 
 periment by the picture of their character and purpose that Eliphas Levi supplies. 
 In this way the intrepid o’d Kabbalist, though n**ver troubling his readers with 
 sublime exhortations in the interest of virtue, writes under the inspiration of an 
 uncompromising devotion to the loftiest ideals, and all his philosophy makes for 
 righteousness.”—Mr A. P. Sinnet, in Light. 
 
 “ We are grateful to Mr Waite for translating the account of how Ldvi, in a lone 
 chamber in London, called up the spirit of Apollonius of Tyana. This very creepy 
 composition is written in quite the finest manner of the late Lord Lytton when he 
 was discoursing upon the occult.”— The Saturday Review. 
 
296 
 
 ADVERTISEMENTS. 
 
 Demy 8 vo, pp. 315, doth , 10*’. 6<2. 
 
 Lives of Alchemystical Philosophers, 
 
 Based on Materials collected in 1815, and Supplemented 
 by Recent Researches. 
 
 With a Philosophical Demonstration of the True Principles 
 of the Magnum Opus or Great Work of Achemical 
 Reconstruction, and some Account of the 
 Spiritual Chemistry 
 
 By ARTHUR EDWARD WAITE. 
 
 TO which is added 
 
 A Bibliography of Alchemy and Hermetic Philosophy. 
 
 Opinions of the Press. 
 
 “ The chapter about Flamel is one of the most interesting in the hook, but the 
 longest and most enthralling is that containing a full account of the career of the 
 infamous Cagliostro, whom Carlyle lias immolated. This is really a romance of 
 the highest interest. . . . There is abundance of interest in Mr Waite’s pages for 
 those who have any inclination for occult studies, and although he founds his 
 work upon a book which was published in 1815 by an anonymous writer, yet he 
 adds so much fresh matter that this is practically a new work. A valuable feature 
 for students is the alphabetical catalogue which Mr Waite has prepared of all 
 known works on hermetic philosophy and alchemy .”—Glasgow Herald. 
 
 “ Mr Waite has undoubtedly bestowed a vast amount of patient and laborious 
 research upon the present work, inspired by the double conviction that the 
 original alchemists had in fact anticipated and transcended the highest results of 
 chemistry in the metallic kingdom, and had discovered in the twilight of the 
 Middle Ages the future development of universal evolution. The biographical 
 sketches of the alchemists, both true and false, are curious reading, and the 
 alphabetical catalogue of works on Hermetic Philosophy is surprisingly suggestive 
 of ages when leisure was less scarce, and literature scarcer, than in modern days.” 
 —Daily News. 
 
 “ The alchemists more popularly known, such as Albertus Magnus, Roger 
 Bacon, Raymond Lully, Flamel, Paracelsus, and Basil Valentine are dealt with 
 fairly and fully, and the travels and adventures of Joseph Balsamo, alias Cag¬ 
 liostro, with his somewhat peculiar developments of Egyptian Freemasonry, are 
 excellent and interesting reading. . . . Such an intelligent study of the subject 
 must bring into relief the infinite possibilities which are contained in a combina¬ 
 tion of psychical insight with physical knowledge.”— Light. 
 
 “ The lives of the philosophers themselves are interesting and curious reading; 
 the stories of Lully, Flamel, Valentine, Trevisan, and Zachaire are full of glimpses 
 of mediteval times. To us the most instructive and valuable of the lives is that 
 of the prince of impostors, Jaseph Balsamo, or Comte dc Cagliostro, who died at 
 the end of the last century.”— Spectator. 
 
 “The old alchemists . . . may, however, with justice be regarded as the first 
 experimentalists in analytical chemistry, and on this account are entitled to the 
 gratitude of subsequent generations. The lives of the principal alchemists are 
 briefly recorded and their works mentioned. Amongst them are such familiar 
 names as Thomas Aquinas, Roger Bacon, Parscelsus, Helvetius, and Delisl >. The 
 volume also contains an alphabetical catalogue of works on hermetic philosophy 
 and alchemy .”—Morning Post. 
 


 
 
 
 
 
 
 

 
D00430562K