History of Necromancy in the East (1/2)

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

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

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

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

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

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

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

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

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

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

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

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


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